Page 3Monitor CBCP
Vol. 10 No. 15
Wealth6,and November 2006Worry
Page 10
Hound Mining in Manicani
Libel Isn’t a Logical Option of the Innocent THE tendency to file libel suits one after another is but an indication of one’s insecurity of weakness if not an indirect confession of guilt, Lingayen-Dagupan Archbishop Oscar Cruz said. When one is so touchy with his or her good name, he said, it is quite impossible that the person is not in Libel Isn’t / P4
Page 11
Preferential Option for the Poor
Page 13
Catechism On The Church And Politics
cbcpmonitor@cbcpworld.net
www.cbcponline.net/cbcpmonitor
CBCP Monitor Protagonist of Truth, Promoter of Peace November 6, 2006
Php 16. 00
Vol. 10 No. 15
1
CBCP Welcomes Supreme Court Decision
CBCP Picks Con-Con to Change Charter THE Roman Catholic hierarchy said it would pray against the next move being pushed by the allies of the Arroyo administration--a Constituent assembly (Con-ass), as a mode of amending the 1987 Constitution. The Catholic Bishops' Conference of the Philippines (CBCP) reiterated this stand following the SuCBCP Picks / P4
Religious Group Files Case Before CHR Over Police Raid by Miami Ebilane
THE Sisters of the Good Shepherd (SGS) filed a complaint before the Commission on Human Rights (CHR) over what it said as the brazen raid and illegal searches inflicted by policemen into their convent in Butuan City last November 1. Sr. Alicia Andres, Chairperson of the Women—Justice and Peace and Integrity of Creation (W-JPIC) of the SGS Mindanao Network, said they are calling for an investigation and for the perpetrators to be brought to justice. “We demand that justice be done,” the SGS said in their complaint received by CHR Commissioner Dominador Carandang. At least seven policemen in full battle gear led by Col. Wilfredo Reyes stormed the SGS convent in Ampayon village and later went to
the Missionary Sisters of Mary (MSM) Central House in Baan and the San Lorenzo Pastoral Center, in search for a certain Jorge Madlos who is alleged to be a rebel leader in Mindanao. In the CGS convent, Sisters Geraldine Ortuoste, Laarni Bongato and Amelia Hendani (an Indonesian) they were busy with their chores when they noticed cars surrounding the convent. They said the police withheld their identities and refused to respond to the sisters’ inquiries, barging into the cloister and in the other areas of the convent without a search warrant. They claimed it was only after their search went futile when Reyes, who is not so sure of their informaReligious Group / P4
The Virgin’s Call. Life-size images of the Virgin Mary, Jesus Christ, the Saints, holy Rosary mysteries, including Marian pilgrim images in the Philippines drew public attention at a Marian exhibit at SM Megamall last Oct. 22 to 28. Organized by Radio Veritas, the exhibit was conceptualized to encourage more people to pray the rosary.
Bishop Warns of a Hasty Effort to Change Charter
Bishop Takes Street to Protest Opening of Casino GAMBLING operators planning to open a casino in Cainta, Rizal may have to contend with hundreds of Catholic faithful marching in the streets in protest. Antipolo Bishop Gabriel Reyes said Tuesday he would lead a huge rally on November 9 to express their “vehement objection” and urged President Arroyo to stop the opening of the casino. The bishop has earlier protested straight to the President through a letter but didn’t get any reply yet from Arroyo. In his letter dated September 4, Reyes did not mention anymore the “evil effects” of gambling and the reasons why the Catholic Church is against it saying that Arroyo herself is well aware of them. The Philippine Amusement and Game Corporation (PAGCOR) is reportedly set to open its casino beside Sta. Lucia East Mall within this month. Bishop Takes / P4
RAILROADING the amendment of the Constitution has the potential to create chaos among the people and the country, the Auxiliary bishop of Manila has warned. Bishop Broderick Pabillo said that Charter change (Cha-cha) is a serious matter and a hasty effort will not draw effective changes that our Constitution needs. “It’s a very important process that should be studied carefully, requires widespread participation and total transparency that allows rational discussion,” he said.
The bishop’s comments follow the scheduled resumption of the Congress’ regular session next week with some lawmakers eager to pursue constituent assembly (Con-ass) to change the fundamental law of the land. They are in hurry, Pabillo said, and certain individuals and political parties are pushing for it which makes it all the more too risky to let our lawmakers who are suffering credibility crisis to change our Constitution. “It’s very obvious that some of our Congressmen lack objectivity,”
Bishops Deplore Illegal Raid of Nuns’ Convent BUTUAN Bishop Juan de Dios Pueblos, has c o n demned a police raid on a convent of Good Shepherd Sisters on All Saints Day and called for a thorough investigation by the authorities. “They admitted their mistakes so they should take the consequences for what they did,” Bishop Pueblos said. Pueblos, who is a member of the Melo Commission tasked to probe political killings and other human rights violations in the country, said the raid ap-
peared to be a case of misinformation. The bishop said he would seek intervention of the Melo Commission to also make an investigation on the incident. For his part, Lingayen-Dagupan Archbishop Oscar Cruz said unless the Arroyo government “stop being a progressively emerging clone of the past martial law regime, people can rightfully expect much worse things to come”. “The indicators are clear. The more social injustice there is, the more violations of human rights there are. The more authoritarian moves the present ad-
Bishops Deplore / P4
he said. He urged the lawmakers, pro or anti-administration, to thumb down political forces buying for support just for their political survival and personal interests. According to the prelate, congressmen voted by the people has the crucial role to find and give way what’s essential to the people in resolving social issues aside from Cha-cha. Reiterating the Catholic Bishops’ stand, Pabillo stressed amending the Charter is best done through a Constitutional convention.
The Catholic Bishops’ Conference of the Philippines (CBCP) earlier expressed doubt of the Con-ass process “because Congressmen constituting themselves into a constituent assembly “will have all the appearances of being self-service and lutong makao (a done deal).” It also pledged to push with its preferred mode, a Constitutional convention (Con-con). “If it’s really necessary, then let’s choose people who can be trusted and will work for the common good,” he said. ( Roy Lagarde)
Halloween Undermines Truths of Christian Faith, says Church Official MANY people have fun memories of the Halloweens they enjoyed as children. The costumes, the haunted houses and the parties were generally innocuous forms of fun. But many people too don’t realize that they were fanning the flames of the “commercialized” celebration that undermine the eternal truths of the Christian faith, the Catholic Bishops’ Conference of the Philippines (CBCP) said. CBCP spokesman Msgr. Pedro Quitorio said the local and traditional practice of remembering the dead has been marred by the growing commercialization of Halloween through various ways such as horror films, costume parties and parades,
display of evil characters in malls and others. “Filipinos do whatever is sensational even if it’s devoid of meaning. The commercial component of this season seem to be fanning the interest of many people,” he said. The CBCP official also hit promoters of Halloween and of course those who are commercially profiting from it who either consciously or unconsciously may end up of glorifying evil and the trivialization of evil behavior. “Business will go where there is money. Business provokes people through media and advertising. The sad thing is Filipinos while enjoying the
CBCP Sec. Gen. Invested Monsignor
Holloween Undermines / P4
CBCP Sec. / P4
THE Catholic Bishops’ Conference of the Philippines’ (CBCP) Secretary General was invested October 30 as “Chaplain” to His Holiness Pope Benedict XVI, with the title of “Reverend Monsignor” before a crowd of over 1,500 faithful who filled the Sto. Tomas de Villanueva Parish Church in Miag-ao, Iloilo.
2
CBCP Monitor
World News
Vol. 10 No. 15 November 6, 2006
Fifth International Congress of Military Ordinariates Meeting of the 11th Ordinary Council of Synod of Bishops VATICAN CITY, OCT 24, 2006 - in the light of the Apostolic Consti“Soldiers at the service of peace” is the theme of the fifth international congress of military ordinariates, which is being held from October 23 to 27 in the Vatican’s Old Synod Hall. The president of the congress is Cardinal Giovanni Battista Re, prefect of the Congregation for Bishops. He is being assisted by Fr. Giulio Cerchietti, head of the congregation’s central office for the pastoral coordination of military ordinariates. The program of the event has been divided under six subject headings to be discussed during the course of the meetings. These are: “the nature of military ordinariates
tution ‘Spirituali Militum Curae’ and subsequent documents of the Magisterium; the mission of military ordinariates and their importance in the light of new international situations; ordained ministry and other ecclesial ministries at the service of the pastoral mission of military ordinariates; the right to religious assistance of soldiers on peace missions and the need for training in international humanitarian law; the experience of a military ordinary in his dealings with the episcopal conference and with the diocesan bishops of his country; soldiers as servants of peace.” Attention will be also be given to the question of “the
juridical value of the statutes of military ordinariates.” The congress began with an address delivered by Cardinal Re, and will conclude with Mass in St. Peter’s Basilica presided by Cardinal Secretary of State Tarcisio Bertone S.D.B. (VIS)
VATICAN CITY, OCT 24, 2006—The eleventh Ordinary Council of the General Secretariat of the Synod of Bishops held its fourth meeting on October 10 and 11, under the presidency of Archbishop Nikola Eterovic secretary general of the Synod. The meeting was attended by six cardinals and six archbishops and bishops. According to a communique from the General Secretariat made public today, the participants considered various questions associ-
Catholics and Buddhists Unite Against Legalization of Abortion BANGKOK, Thailand, October 30, 2006—It is “ironically tragic” that a mother should “want the death of her child when she should protect him as best she can,” Card Michai Kitbunchu, archbishop of Bangkok, told AsiaNews after some NGOs called for the legalization of abortion in Thailand. The prelate said that “Catholic doctrine strongly opposes abortion since man was made by God in His image, and blessed him above all other creature. Human life is the Father’s most precious gift, valued and full of dignity.” The proposal to legalize abortion came at a conference sponsored by Thammasat University’s Faculty of Social Administration which brought together Thai NGOs to discuss abortion, “not as a moral issue, but one of human rights, an issue involving women.” Labour leader Chitra Kochadej said that according to World Health Organisation data, “every year 200,000 women die from illegal
abortions, of these 5,000 in SouthEast Asian countries.” Therefore, “Thai society,” she said, “should give women who are economically not ready to have a child the means to have a legal abortion.” For Nattaya Boonpakdee, a coordinator with the ‘Understanding on Women Health Foundation’, “unlicensed abortion is killing many women who die at home soon after” the operation [. . . .] It is clear that the law and morality do not go hand in hand in our present society.” Bishop George Yod Phimphisan, chairman of the Catholic Bishops’ Conference of Thailand, told AsiaNews that “the Catholic Church cannot support abortion no matter
what the reason. Abortion is the taking of a life which is God’s precious gift to mankind. Legal abortion will make the couple take less responsibility to their lives.” The same thing goes for Buddhists. “We, Buddhists,” said Phra Mahamanoj, assistant monk in Suan Kaew Temple, “in a country where the majority of the people is Buddhist, firmly disagree with legal abortion and the destruction of life. If you do not want something to happen, don’t do it”. “At Suan Kaew Temple we have provided an ‘emergency home’ for those who are not ready to have a child. They do not have to go for an abortion. They will be provided with shelter and work, plus a nursery to enable them to stand on their own before returning home. There is no need to take a life” Buddhists constitute 95 per cent of Thailand’s 62 million people. Muslims are about 4 percent and Christians 1 percent, including 300,000 Catholics. (Weena Kowitwanji/Asia News)
Marriage Increases in Singapore, but so does Divorce
SINGAPORE, November 4, 2006— Marriage is on the increase in Singapore but so is divorce, which is becoming increasingly common especially among young couples aged between 20 and 24 years. According to the Department of Statistics, 22,992 marriages were registered last year, about 3.6% more
than in 2004. But despite the upward trend of marriage in these past few years, the rates remained lower than the annual average of 24,800 registered during the 1990s. The median age for first marriages and remarriages also increased, by two to five years, over the past two decades. The median age for first marriages among men last year was 31.2 for non-Muslims and 27.7 for Muslims. For women the median age was 27.2 years for non-Muslims and 24.7 for Muslims. The oldest men were workers who went only to primary school or who had no education. The median ages for this category were 39 for
non-Muslims and 32 years for Muslims. Even among non-Muslim women, the oldest brides were those with lower levels of education, with the median age at 28 years. But among Muslim brides, university graduates were the oldest, with the median age at first marriage at 27 years. If the number of marriages has increased, so has the divorce rate. Last year, the number of marriages that ended in divorce rose by 8.16%. The total rose to 6,909 in 2005 from 6,388 in 2004. Younger couples registered the highest divorce rate and there was a smaller increase among older couples. (AsiaNews)
Suicide is the Second Leading Cause of Death in Iran TEHRAN, Iran, November 3, 2006– Suicide, especially among women, is the second leading cause of death in Iran. Everyday, Tehran’s Loqman Hospital admits scores of would-be suicides. However, officials in this and other hospitals tend to downplay the incidence of suicides in Iran, partly due to government pressure, partly due to the experts’ view that such news would cause even a further spike in suicide rates. In fact the head of Iran’s Forensic Medicine Organization is quoted by the Sedaye Edalat daily as saying that “suicide data should not be publicized.” Still some successful suicide attempts are reported every day in the national press. For Dr Hasan Zadeh, who has
researched women’s suicide in Iran, “even though the world-wide suicide ratio is one woman for every three men, in Iran suicide rates among women are higher than in men.” And the means of suicide is particularly gruesome. Suicide by burning now represents half of all suicide attempts. For instance, researchers at the Mazandaran Medical School have found that that out of 318 burning cases analyzed in the past two years 83 per cent of the victims were female. And the problem seems to affect the young people more than any other age group. Researchers in Lorestan have found that those in the 10- to 19-age range, especially students, attempted 45 per cent of
all suicides. Between 1999 and 2003, 60 children ages 6 to 13 were admitted to hospital for attempting suicide. Although no single issue has emerged as “the” cause, researchers believe that family and marital problems are the main reasons behind the high suicide rates, especially in rural areas. (AsiaNews)
ated with the theme of the next ordinary general assembly: “The Word of God in the Life and the Mission of the Church.” The assembly is due to be held in the Vatican from October 5 to 26, 2008. Attention was thus given to such matters as the Word of God in the liturgy, in preaching, in catechesis, in theology, in spirituality, in the “lectio divina,” in inculturation, and in ecumenism. Particular emphasis was laid on the Vatican Council II Dogmatic Constitution “Dei Verbum,” which is “a vital reference, especially in the preparatory phase of the Synod.” The work groups prepared two outline projects for the “Lineamenta” (the preparatory document of the Synod), the definitive text of which will be examined and approved at the ordinary council’s next meeting, to be held on January 24 and 25. (VIS)
Film About Monastery Wins Award BERLIN, Germany, November 2, 2006—The European Film Academy has awarded a first prize to “Into Great Silence,” a film about a Carthusian monastery in France. The film, entitled “Die grosse Stille” in German, was among the eight finalists in the Documentary 2006-Prix Arte category. In a citation the academy said: “Philip Gröning’s thoughtful film touches on the mystic quality of belief and our need for stillness and silence in contrast to modern life. It appears that the director, with a lot of patience, gained the trust of this enclosed community and returned with amazing images and sounds. “‘Into Great Silence’ is a great film about humanity and our shared European background.”
The award will be presented during the awards ceremony at Expo XXI in Warsaw on Dec. 2. The 162-minute film is set in the Grande Chartreuse of Grenoble, France. It narrates with images the daily life of the monks, including liturgical prayer, work, Gregorian chant and community life. The director Gröning spent six months living the life of the Carthusians. (Zenit.)
Bishop Laments State of Venezuelan Politics KOENIGSTEIN, Germany, NOV. 2, 2006—Intolerance and a possible lack of division of power are tainting politics in Bishop Jose Luis Azuaje Ve n e z u e l a , warns Bishop José Luis Azuaje. “We urgently need to use the means of mass media in order to educate people to be critical about the government’s doctrinal messages,” the new bishop of El Vigia said during his recent visit to the Germany-based charity Aid to the Church in Need.
“The social doctrine of the Church must be the foundation of social, political and cultural formation and education,” he said. The 48-year-old prelate, who is a former secretary-general of the Venezuelan bishops’ conference, continued: “The main problems the Catholic Church in Venezuela has to face are a Law of Education soon to be implemented as well as the forthcoming approval of a curriculum which will ban religious education from schools.” These problems, he said, affect the whole of Venezuelan society, not just the Church. (Zenit)
Religion and Culture Festival Promote Dialogue in South Korea SEOUL, South Korea, November 6, 2006—The 10th Religion and Culture Festival in Korea organized by the Korean Council of Religious Leaders was held recently on the theme “Believers Efforts to Promote the Culture of Sharing and Donation”. Believers from seven religions, including the Catholic Church, Protestant Churches, Buddhism, Won Buddhism, Confucianism, Chondogyo and Association of Ethnic Religious as well as non-believers participated in the festival. The Festival consisted of various events “Difference and Similarity”, a corner to experience other religions, for example to make a rosary beads or decorate candles used in the Catholic Church, to make Buddhist beads; “The World is One” a photo exhibit showing the social activities of religions; “Truth Dressed in Garments” a special experience to put on the ritual garments of other religions; a musical concert and the
performance of religious martial arts and religious dance. The fund raising through the pledge of religious leaders urging sharing and donation will be spent for North Korea escapees and migrant workers in S. Korea. The Festival spirit and aims were widely shared by Korean religious communities and public opinion. Bishop Higinus Kim Hee-jong, president of the Korean Bishops’ Commission for Ecumenism and Inter-religious Dialogue commented: “I hope that through this event the precious values cherished by religions, that is sharing and love, may permeate the lives of all people believers and non believers”. (Agenzia Fides)
CBCP Monitor
News Feature
Vol. 10 No. 15 November 6, 2006
3
AIDS Prevention Training Manual Based on Catholic Teachings By Pinky Barrientos, FSP UNAIDS, the Joint United Nations Programme on HIV/AIDS, is currently working in partnership with the Catholic Church to combat the spread the dreaded disease. The Episcopal Commission on Migrants and Itinerant Peoples (ECMI), executive secretary Fr. Edwin Corros disclosed in an interview that UNAIDS drafted a training manual that is “acceptable and faithful to the teachings of the Catholic Church” in its prevention campaign against HIV/AIDS in the country. The training manual which was based on Catholic teachings, was pilot tested among religious, clergy and other religious institutions recently at a workshop held at Arnold Janssen Spirituality Center. Corros said he found
the training helpful, and the module valuable to use in various ministries, such as health, education, migration, poor, women, youth and children and family. “They cannot help but partner with us,” says Corros of UNAIDS. He opined that the organization is also aware that “there is another way of promoting the campaign against HIV/AIDS, which is the Catholic way.” UNAIDS project assistant, Philip Castro said they screened several existing manuals on the subject, as well as Church documents, and consulted with priests, religious and several Catholic institutions to be able to come out with a draft that is acceptable to the Catholic Church. The draft was reviewed by different religious congregations such as the
Daughters of Charity, SVD and several Catholic institutions who gave their comments and corresponding suggestions to improve the manual. Special advisor of Caritas International Fr. Robert Vittilo, sat as a member of the international panel that reviewed the training manual, said Corros. The final draft which is being fine tuned is expected to come out early December and will be presented by ECMI to the CBCP Plenary Assembly in January 2007 for endorsement, according to Castro. In its January 23, 1993 pastoral letter on AIDS the CBCP statement said that “the situation demands the pastoral care of the Church. For the Church must continue the mission of Jesus. In announcing the
Good News of salvation, in healing the sick, in forgiving sinner, in being compassionate with the multitude, Jesus showed what the Church must do.” The pastoral statement added that “to help stem the spread of the disease, we as a Church must collaborate with other social agencies in providing factual education about HIV and AIDS.” Corros and Castro both confirmed the value of the manual as an education tool that can be used by various groups not only in schools but also in the parishes. Corros clarified that the material they are promoting does not endorse the use of condom but rather put emphasis on fidelity to marriage and abstinence before matrimony. The National Aids
Registry listed 2,566 confirmed cases of HIV and AIDS among Filipinos since 1984. Among the reported cases 891 are migrant workers, most of whom are seafarers. Migrant workers are easily monitored since they undergo the mandatory medical examination required of them before getting an overseas job. Out of the country, they are also regularly subjected to medical checkup, as required by the companies that hired them, thus being monitored who are inflicted with the disease. But, according to Corros, it is “actually a small portion,
.001% of the population.” “Very small percentage, but of course we are not going to wait until it becomes a disaster, ” adds Corros. However, the Department of Health AIDS Registry and National Epidemiology Center sets a rough estimate of 11,200 cases of HIV and AIDS in the country as of June 2006. The current Philippine statistics are not as high compared to neighboring countries, such as Thailand, which has an estimated 580,000 cases of HIV/AIDS. Corros, however, pointed out that the “evidence among OFWs indicates
that AIDS epidemic maybe hidden and growing.” ECMI is actively involved in the campaign because of its commitment to protect the welfare of seafarers. Global statistics show that more than 25 million people have died of AIDS since 1981. Africa alone has 12 million AIDS orphans as a result of this. Around 63% of people living with HIV are in sub-Saharan Africa. UNAIDS/WHO reports that the number of people afflicted with HIV has gone up from around 8 million in 1990 to 38.6 million in 2005, and is still growing.
Antique and Kalibo Clergies Wealth and Worry Hound Mining in Manicani add SD to Pastoral Care Rev. Fr. Cyrain Cabueñas
By Bp. Romulo De La Cruz
THE need of spiritual direction (SD) for their seminarians triggered the move. Bishop Romulo De La Cruz of the Diocese of San Jose de Antique and Bishop Jose Romeo Lazo of the Diocese of Kalibo (Aklan) saw the solution in a joint Spiritual Direction Seminar (SDS) for all their priests. They saw the possibility of providing their seminaries the much-needed spiritual directors who would be ready and willing. They realized, too, that the move could encourage their priests to seek spiritual direction for themselves and accompany their fellow priests and religious in their desire to grow in prayer. The two bishops identified and invited the Religious of the Cenacle (RC) based in Cebu to facilitate the SDS. Sr. Sonia Arao, RC recommended that the planned joint SDS be split for it was too big for smooth facilitation. The two bishops agreed, and 50 diocesan priests of Kalibo came together on August 21– 24, 2006 at the St. Clement’s Retreat Center in Iloilo City. While Sr. Sonia was present, it was Sr. Ana Malapitan, RC who facilitated the whole seminar with Bishop Jose Romeo Lazo in attendance. On October 2–5, 2006 at the MultiPurpose Hall-Clergy and Retreat Center of the Diocese of San Jose de Antique, 34 priests, including 4 from the Diocese of Kalibo and 1 from the Diocese of Kabankalan (Negros Occidental) and a La Mennais Brother André Poisson, FIC experienced the wholesome and enjoyable SDS facilitated once again by Sr. Ana.
Like the participants of the first SDS group, those of the second group attentively listened to and imbibed the givens in spiritual direction which is better called “ s p i r i t u a l companioning.” They learned that spiritual direction is the core from which radiate all forms of pastoral care whose aim is to help people center their life in God. The objectives set for the seminar included: To have a basic understanding of the faith process; To explore the dynamics of spiritual direction as accompaniment; and To begin to cultivate skills in the art of spiritual guiding or companioning. The participants initially expressed their need for skills in giving spiritual direction. Sr. Ana, however, was bent not on giving the participants a head trip nor a memorization and note-taking seminar. She stressed the experiential approach, that is, for the participant to reflect on his experience and to draw learning from that experience. At the last six hours of the seminar, the participants were grouped into triads for the SD practicum. One roleplayed as spiritual director, the other one as directee and the third one as observer. Each of the three had a chance to do the three roles. Due to the trust that was built up in three days, the role playing turned out to be a deeply felt and enriching experience for the participants who brought to the attention of their group not make-believe situations but their real life experiences as priests. The evaluation that capped the seminar showed that the objectives were met. The priests felt more equipped and prepared to include spiritual direction, which used to be dreaded, as a major component of their pastoral care. They saw the truth in Henri Nouwen’s words “Spiritual Direction is integral to the life of a priest.”
ON a clear day, Manicani Island looks imposing dwarfing the other island barangays. At the heart of the island, however, lies its ugly secret—two huge gaping craters approximately 30 hectares in diameter carved away by heavy machineries. Barely an hour boat-ride from the town of Guiuan, Eastern Samar, Manicani Island has a total land area of 1,165 hectares. It is composed of four barangays and has a voting population of 1,117 or 397 households. It is “home” to Hinatuan Mining Corporation (HMC) one of Vanishing Green. Mining has brought a confounding paradox of wealth the mining companies owned by the The and worry to residents of Manicani Island, Eastern Samar. Zamora brothers. For quite sometime Manicani has served as man Catholic Clergy of the Diocese of Borongan. In 2002, then DENR Secretary Heherson T. an alternative haven for those who wanted to commune with nature and those who wanted to check Alvarez created a special team composed of perout World War II artifacts. The island used to be sonnel from the office of the Undersecretary for endowed with varied tropical fish, coral reefs, and Environment and Natural Resources, MGB and lush vegetation. It also showcased concrete slabs EMB Central Office to investigate the impact of the from carved-out American naval ports serving as mining operations in the said island and to validate the complaints aired by the Diocese of Boronga. barangay roads. After a week of research the team came up with These images of serenity and bounty compelled some people to reside in Manicani for good. a report that the craters have no cause for panic Mauricio Siman, 60, a native of Bohol, was a third- because they were just about 5.27% of the smallest year mechanical engine ering student when he de- barangay and contains no toxic element. From their cided to settle down in Manicani with his Samarena interviews with the inhabitants, they came to a conclusion that marine life was greatly depleted and wife in the late 60’s. “It was like the promised land. There was affected because of dynamite and cyanide fishing. abundant produce in the mountains, the seas were Moreover their samplings showed that the cause teeming with fish, and the islanders lived like one of siltation and destruction of fish habitats are not due to mining operations but to the geological combig happy family.” These days however, Siman has no glowing position of the lateritic soil of the island. Carlo Caliwan, 39, president of the Concerned account of Manicani. In between coughs, he said he worries about the future of his 28 grandchil- Citizens for Peace and Progress of Manicani Island said that the minerals of the island are gifts of God dren. “The island’s balding mountains and depleted to the people of Manicani which should be exmarine resources no longer hold any promise. The tracted otherwise they would be useless. “The Roman Catholic Church of Borongan HMC has forever altered our lives and Manicani should give chance to the mining company to reis facing a very bleak future” he said. The HMC acquired its mining rights over habilitate the area before making any judgments. Manicani Island from Palawan Syndicated Ven- We want to get employed by HMC because we can tures Inc. in January 1991. The area claimed by no longer compete with the illegal and big-time fishHMC comprises the whole island of Manicani. It ermen at sea,” he added. In his letter to Sec. Defensor dated November employed the open-pit mining technology consisting of clearing and stripping, mining, pre-pil- 10, 2004, HMC President Salvador B. Zamora II said ing, beneficiation of saprolite ore, hauling and the minerals should be extracted and shipped out for they will contribute much to the economy in shiploading. Due to low metal price and limited demand of terms of employment, taxes, foreign exchange and nickel in the world market, HMC temporarily sus- other multiplier effect. Zamora said HMC is committed, under the minpended its operations from December 1993 to 1996. It resumed its operations in 1997 and 2001 but was ing laws, to rehabilitate the areas mined. He also met with protests by some sectors and by the RoWealth and / P4
News
4 A Towel Could Save Lives IT may not be haute couture but the Philippine-made towel is somehow making waves in Japan and raising cash for a good cause. The towels, manufactured by women of the Alay Kapwa , are being sold by an Osaka group in Japan. For more than 20 years, the Philippine Volunteers of Osaka have supported the said Filipino Christian community in Pandakan, the southeast district of Manila. That Alay Kapwa group is composed of 500 families. In order to provide funds to cover livelihood, medical care and children’s education, 22 mothers knit 100percent cotton towels. Twice each week, 10 volunteers gather in Amagasaki, Hyogo prefecture, to wrap towels and sell them to customers all over Japan. The towels come in five sizes and styles: large bath-towels at
600 yen; medium size for cleaning jobs around the house worth 350 yen; small size for dishes worth 300 yen; bag-shaped towels for dishes, also at 300 yen; and the very small towels worth 100 yen. Sister of St. Joseph Yuko Yoshida, founder of Philippine Volunteers, said the small bagshaped towels are well liked and easily sold out because they are effective of cleaning dishes even without soap. Yoshida said that buying one bath towel provides a family of four with meals for one day. The Philippine Volunteers had their beginning in a visit Sr. Yoshida made to the Philippines in 1984. In Manila, Yoshida met Sr. Teruko Onoshima of the Society of Helpers who was working to help uplift the living conditions of the local people wherein they eventually decided to work together. (CBCP News)
Libel Isn’t / from p1 fact that good, neither that honest nor innocent. Cruz’s comment came after the President’s husband First Gentleman Juan Miguel “Mike” Arroyo sued at least 42 journalists, publishers and editors in the country, “The truth is that when someone is the object of many serious accusations, his or her first move should be self-examination of conscience—not the easy and ready filing of libel cases,” he said. The archbishop said that libel is neither a logical recourse when someone is certain of his or her honesty and integrity. “Truth is the most formidable and effective antidote against libel,” he said. “Truth is the greatest ally and comfort of those continuously living in integrity and acting with justice.” The International Federation of
Journalists (IFJ) was shocked by the Arroyo’s action considering the figures as “outrageous”. “It is deeply concerning that the husband of the president, a man of considerable influence and power, can try and hinder free speech by suing journalists into submission,” IFJ President Christopher Warren said. The National Union of Journalists of the Philippines (NUJP), meanwhile, said that “shotgun” libel suits of Arroyo prove that it’s not just bullets and threats journalists have to contend with the continuing struggle to seek the truth. “Indeed, libel suits have had a long and ignominious history of being used in this country by those who seek to prevent the press from delving into and exposing their dark deeds,” the NUJP said. (CBCP News)
Holloween Undermines / from p1 fun seem so naïve about it,” said Quitorio. The Archdiocese of Capiz has vehemently objected to the celebration of Aswang Festival in Roxas City saying that “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 celebration of Halloween, Quitorio said, while it looks entertaining may actually be diverting away the Christian way of observing All Souls and All Saints Day. The term Halloween, is shortened from All-hallow-even, as it is the evening before “All Hallows’ Day” also known as “All Saints’ Day”. The celebration originated as a
Pagan festival among the Celts of Ireland and Great Britain with Irish, S c o t s , Welsh and other immig r a n t s transporting versions of the tradition to North America in the 19th century. According to the Wikipedia, an online encyclopedia, Halloween is celebrated mostly in the Western world, especially in the United States, Canada, the United Kingdom, and with escalating popularity in Australia, New Zealand and the Philippines. (Roy Lagarde)
Bishop Takes / from p1 The establishment will initially house slot machines upon its opening and will add gaming tables by January 2007. Reyes said he is worried a casino, with unlimited jackpots, would be of greater harm to his flocks. It is distressing enough, according to the prelate that “Fiesta Casino” was built within the military-owned Eastridge golf resort in Binangonan, Rizal last year which is said to be controlled by some politicians. “While Fiesta Casino in Eastridge is far from populated areas, this planned casino beside Sta.
CBCP Monitor
Lucia is right within the heart of the commercial district of Cainta constantly teeming with people whose main objective is to shop and relax, and right in front of a Computer/Medical School,” he said. Reyes earlier has also spoken his concerns against the plan to operate small town lottery (STL) in his diocese, adding that STL, like other forms of gambling victimizes the poor. “It is bad enough that we have jueteng, lotto and casino in Rizal. Let us not bring more harm to our province by having STL,” he said. (CBCP News)
Vol. 10 No. 15 November 6, 2006
Religious Group / from p1 tion, identified himself to the sisters and showed a warrant of arrest of Madlos. The SGS is the contemplative wing of the Religious of the Good Shepherd (RGS). Founded in France, it is one of the largest religious congregations in the world and has been in the Philippines since 1912. The nuns also said the authorities were supposed to be after the MSM convent, which Reyes claimed Madlos was hiding. Reyes was quick to claim the incident as a mistake on their part and asked for an apology. Sr. Maureen Catabian, W-JPIC national chairperson, said that the
fact that it was a forced-entry and police were engaged in a search spree without a warrant is clear violation of human rights. “We condemn in strongest terms, this pattern of intimidation and harassment perpetrated by instruments of the government which is clearly deliberate and systematic,” Catabian said. Andres has called on law enforcers to uphold and respect the rights of individuals and not to be abusers of the law. “We demand our government officials to be accountable and responsible for the rampant abuses and violations being committed by people in authority,” she said.
For her part, Sr. Crescensia Lucero of the Association of Major Religious of the Philippines (AMR WSP) said that despite Reyes’ apology, it is clear that the police operatives off-handed treatment of the Sisters show their utter lack of respect not only for the sanctity of the convent but more so for their blatant disregard of the right to due process. “The actions of Col. Reyes and his men show that indeed our government’s law enforcers are the ones who violate the law by supplanting the ‘rule of law’ with the rule of force; a practice which continues to breed the growing culture of impunity,” she said.
legal luminaries of the country together with people of integrity in civilian society. Voting 8-7, the higher court rejected last October 25 the people's initiative petition filed by the Sigaw ng Bayan and the Union of Local Authorities of the Philippines (ULAP). "The CBCP welcomes with joy and appreciation the decision of the Supreme Court... for standing free and independent despite external and expensive pressures," said Lagdameo. The bishops have been expressing doubts on the petition believing that the 6.3 signatures were sourced in with haste and alleged deception or manipulation. "From the moral
standpoint, we should not on that account put the fate of more than 80 million people on such signatures." The bishops earlier said that the problem of the country is not entirely the Constitution but the people who are running the country. "Neither the Constitution of the Land nor any form of government will work miracle for the good of the people, but the people who run all the institutions of government through honest work," the prelates said. "Any system of government, Presidential or Parliamentary or Monarchy, will be good if the leaders in it are servant-leaders, men of credible integrity and transparent accountability." (CBCP News)
CBCP Picks / from p1 preme Court’s decision to junk the people’s initiative petition being pushed by allies of the Arroyo administration. Through its president, Jaro Archbishop Angel Lagdameo, the CBCP said they doubt the Con-ass process because Congress converting themselves into a constituent assembly will have all the appearance of "self-service" and "lutong makao" (a done deal). But if Charter Change (Cha-cha) is really necessary, the bishops suggested Constitutional Assembly (Con-ass) as the process for changing of the Constitution. "We will pray for it," Lagdameo said. He said that they hope to get in it the respectable and acknowledged
Wealth and / from p3
Plans Afoot / from p16
promised the construction of a high school building once the mine reoperates. After getting the DENR Ore Transport Permit and the approval of Guiuan Mayor Annaliza GonzalesKwan, about 150,000 tons of stockpiled nickel ore were transported by HMC to Japan since January to date. By way of goodwill, HMC has given four million pesos (P4 M) to the four barangays of Manicani and five hundred thousand pesos (P500,000) to the muni-cipality of Guiuan as livelihood and development fund. The Bishop of Borongan, Leonardo Y. Medroso and the whole clergy have repeatedly expressed their collective stand against mining operations in
The Parish Temporalities Commission (PTC) said efforts to protect the edifice are gaining momentum, with increasing support from the parishioners. Under the conservation plan, any renovation in any part of the Church will only have a go-signal if it will not adversely affect its cultural significance. It stated that if certain parts of the church needs renovation and cannot be retained, policies need to be made first for the appropriate recording of any part. A museum to house its collection and artifacts will also be made. Meanwhile, efforts are also made by the parish and local government officials here for the church to be declared a "national treasure." Because of resource deficiency, the Daraga parish is seeking financial and technical assistance from the National Commission for Culture and the Arts, the National Historical Institute and other sectors in order to carry out their mission. The PTC will also step up its information drive for the faithful to further understand the value of the church's treasures. (Roy Lagarde)
Manicani through circulars to the faithful and letters to government officials. Medroso said only the operators and the few misguided government officials stood to benefit from the mineral deposits while the islanders themselves remain mired in poverty. Manicani Island is part of the Guiuan Protected Seascapes and Landscapes, declared on Sept. 26 1994, through Presidential Proclamation 469.
CBCP Sec. / from p1 The solemn investiture was well attended by Church leaders and dignitaries, including archbishops, bishops and priests. Principal Presider was CBCP President and Jaro Archbishop Angel Lagdameo with San Jose de Antique Bishop Romulo de la Cruz and Surigao Bishop Antonieto Cabajog as Mass concelebrants. In his sermon, Lagdameo considered Figura’s appointment as a “great honor to the Archdiocese and an affirmation of the clergies of the archdiocese”. The new Monsignor thanked the Pope for his appointment and resolved to be faithful with “the responsibilities that comes along with it.” Born in Bacauan, Miag-ao in Iloilo, Figura spent his high school at the St. Joseph Junior Seminary and earned his degree in Philosophy from St. Vincent Ferrer Seminary, both in Jaro.
He finished his theological studies at the UST Central Seminary, where he earned a degree in Sacred Theology; and was ordained to priesthood on April 27, 1981 at the age of 25. In the same university, he later earned Licentiate in Sacred Theology and Master’s degree in Higher Religious Education. From 1983 to 1984, he served as Dean of Studies and Professor in Moral Theology at the St. Joseph Regional Seminary in Jaro. In 1994, he also obtained his doctorate in Sacred Theology (SThD) degree from the Athenaeum Romanum Sactae Crucis in Rome. Figura also served as parochial vicar of the parishes of Our Lady of Peace and Good Voyage and Holy Name of Jesus, both in Iloilo City, respectively; and as parish priest of San Jose Obrero, also in Iloilo City. (CBCP News)
Bishop Deplore / from p1 ministration makes, the more probable is the country retrogressing to those times of shame and infamy,” he said. The Sisters Association in Mindanao, meanwhile, (SAMIN) described the raid as a continuing pattern of persecution on church people perpetrated by the government’s all-out war campaign. “This shows how in the name of the all-out war, even members of the church are not spared by the brutish force of the government,” said MSM Sr. Elsa Compuesto, SAMIN executive secretary. (CBCP News)
CBCP Monitor
Feature
Vol. 10 No. 15 November 6, 2006
Pope Benedict XVI and Islam: A Philippine Viewpoint By Rev. Leonardo N. Mercado, SVD ON 12 September 2006 at the University of Regensburg, Pope Benedict XVI gave a lecture entitled “Faith, Reason and the University, Memories and Reflections.” He proposed reason as a basis for the dialogue of the minds between Muslims and Christians. While this kind of dialogue may suit the Western mind, we suggest that for the Filipino (and perhaps) the Asian mind, the better basis is the dialogue of the heart. The pope did not foresee that his quoting a medieval author would unleash a controversy. But the Islamic comments were blown out of proportion. We must remember that his lecture was an academic activity and his purpose was to promote inter-religious dialogue through the use of reason, not violence. The pope’s lengthy and somewhat complicated speech was essentially about the weaknesses of the Western world, its disdain for religion, that both Christianity and Islam share a commonality in rejecting the link between religion and violence. He was concerned about the excesses of secularization: the triumph of secularism and increased weakness of Christianity in his homeland, Germany, and in Europe in general, and attempts to exclude religion from the realm of reason. By way of introduction, he cited a quotation from the Byzantine emperor, Manuel II Paleologus and his dialogue with an educated Persian: “Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by sword the faith he preached.” The pope continues: “Violence is incompatible with the nature of God and the nature of the soul…. To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death.” A recent event illustrates this point. Last August 14 four masked gunmen abducted two Fox News correspondents in Gaza City. In their two weeks of harrowing captivity, they were blindfolded and forced at gunpoint to say on video that they had converted to Islam. The captors threatened them: either convert to Islam or die. The two captives had “to convert” to Islam under duress but later recanted to the media after their release. This attitude is against what the Qur’an (2:256) says: “There is no compulsion in religion.” The pope says: “The decisive statement in this argument against violent conversion is this: not to act in accordance with reason is contrary to God’s nature.” In GrecoChristian thinking, God does act with reason. But so is Islamic thinking, “God is absolutely transcendent. His will is not bound up with any of our categories, even that of rationality. …Were it God’s will, we would even have to practice idolatry.” The pope concludes: “It is to this great logos, to this breath of reason, that we invite our partners in the dialogue of cultures. To rediscover it constantly is the great task of the university.” Ali Bardakaoghu, the head of the Religious Affairs Directorate of Turkey condemned the pope’s statement. This Muslim leader admitted later that he made his statement before reading the pope’s lecture. This unreasonable reaction shows that he was just looking for an occasion to become hostile against the Pope and Christians in general. The almost simultaneous anti-Christian demon-
strations around the world seemed to have been orchestrated. Some of the protestors equated the pope’s statement to the newspaper caricatures on the Prophet. The caricatures were first published on August 30, 2005 in a Danish newspaper and reprinted later in more than fifty countries worldwide. The cartoons created a huge Islamic backlash. But to equate the pope’s statement to the cartoons is quite different. The cartoons were a deliberate provocation, whereas the pope’s statements were not intended to give offense but an invitation to dialogue as an alternative to violence.
The negative comments on the pope’s citation does not take the pope’s personal views. The official Vatican declaration of September 16 reads: As for the opinion of the Byzantine emperor Manuel II Paleologus which he quoted during his Regensburg talk, the Holy Father did not mean, nor does he mean, to make that opinion his own in any way. He simply used it as a means to undertake—in an academic context, and as is evident from a complete reading of the text—certain reflections on the theme of the relationship between religion and violence in general, and to conclude with a clear and radical rejection of the religious motivation for violence, from whatever side it may come. On September 17 during his regular Sunday Angelus prayer, the pope said: At this time, I wish to add that I am deeply sorry for the reaction in some countries to a few passages of my address at the University of Regensburg, which were considered offensive to the sensibility of Muslims. These in fact were a quotation from a medieval text, which do not in any way express my personal thoughts. Yesterday, the Cardinal Secretary of State published a statement in this regard in which he explained the true meaning of my words. I hope that this serves to appease hearts and to clarify the true meaning of my address, which in its totality was and is an invitation to frank and sincere dialogue, with great mutual respect. Last September 22 Pope Benedict XVI, who has been seeking to defuse Muslim anger over his recent remarks about Islam, invited representatives of Muslim countries to meet with him. The meeting was held at Castel Gandolfo on September 25 where 22 Muslim representatives present. It paved the way to better Muslim-Christian relationship. Representatives of Christian and Muslim communities in Pakistan have issued a joint press release that the Pope had no intention of insult-
ing Islam or Prophet Muhammad. “In fact the Pope’s lecture was an appeal for dialogue and harmony,” it says in Urdu, Pakistan’s national language. It blames some media for “playing a negative role” in reporting the Pope’s speech and for not considering “the good relations the Catholic Church has” with Muslims and people of all religions. The signatories urged the people to continue living in peace and harmony without being led astray by irresponsible media. They agreed to issue the original text of the pope’s lecture in the local press. According to a news release in the Manila Bulletin (Sept. 24, 2006) several Muslim leaders of the Autonomous Region of Muslim Mindanao (ARMM) “have signed a joint manifesto expressing support for Pope Benedict XVI and accepting his personal apology for certain portions of his speech at the University of Regensburg in Germany which appeared to be offensive to some Muslim believers.” As mentioned earlier, the Muslim reaction has been international and can partly be blamed to the mass media, that is, for distorting the quote out of its academic context. Even if mainline Islam declares itself as a religion of peace, the majority cannot control the Muslim revivalists who seem to get more global attention. That the mainline Muslims cannot do much is because Islam is a decentralized religion, much unlike the centralized authority in the Catholic Church. Let us return to the pope’s proposal, that is, a dialogue of theological exchange between experts or the dialogue of the head. This type of dialogue is just one of the three other types as proposed by Dialogue and Proclamation (no. 42), the Vatican document which came out in 1991. The other types are the dialogue of life, the dialogue of action (or dialogue of the hands), and the dialogue of religious experience (or dialogue of the heart). Will the dialogue of the heads suit the typical Filipino? While Western culture is largely indebted to Greek culture with its emphasis on reason (logos), the East takes another path. In Hindu thought, for example, God is better reached through experience because the divine is beyond words. This difference is also in positive (or kataphatic) theology and negative (or apophatic) theology, both of which are orthodox. Because human language is limited, the experience of God is better said negatively (neti-neti) or through poetry as seen in the works of St. John of the Cross. Furthermore, because the Filipino mind is concrete and arrives at the truth more through intuition, it uses symbols such as metaphors from proverbs for arriving at the truth. The Filipino devotee who contemplates at the image of the Hesus Nazareno gets his theology without words. This is because the Filipino devotee as a mystic theologizes more with the heart than with the head. In other words, if there is leftbrain thinking (which uses reason) and right-brain thinking (which is intuitive and symbolic), dialogue has to use both means. While we do not discount the importance of the dialogue of the head, when scholars meet, they tend to debate. But when mystics meet, they embrace each other. We believe that the dialogue of the heart will have less controversy and will promote more understanding between Muslims and Christians in the Philippines and in the rest of Asia.
5 7 QUESTIONS for Bp. JOHN F. DU, DD INSTALLED in 2001 as the third Bishop of Dumaguete, Bp. John Du has since brought some notable strides for the Diocese in pursuing its pastoral mandate of “authentic witnessing to the Faith and to the Gospel”. He formalized priests’ training and formation and heeded the laity’s challenge of a more meaningful and active participation in the Church. He created mission teams and opened new parishes in many parts—extending even to the hinterlands—of Negros Oriental. Recently, Bp. Du talked to CBCP Monitor about Dumaguete diocese’s social concern projects, vocations and clergy formation programs, standard living allowance for the clergy, and his perception of the secular media. How is the Church’s social concern agenda being observed in your diocese? Well, for one, we have our feeding program every Sunday. We conduct said program in the cathedral, but we are encouraging all parishes to have their own feeding program also. We did this because we saw that there were so many beggars going to church and they are begging money from those who are praying. When I asked the people of Dumaguete what we are going to do with these people, some of them suggested that we’ll get the police. But others said that’s very inhuman and that the problem actually is they have nothing to eat. So I told them, why not do some kind of a feeding program. So we started such program four years ago. We asked the beggars to come to the cathedral every Sunday. We invited the catechists, some of the nuns, student nurses, midwives, and volunteers to participate. The program is actually fourfold—prayer and worship, food sharing, formation and catechesis, and physical hygiene. First we start with a mass at 8:15 in the morning, then the food sharing, followed with a catechetical instruction, and finally with a cleaning of the church’s premises. You know, these people are not exactly homeless; they have their homes in the slum areas. At the end of the day, we send them home bringing with them some goods. Another social concern activity we have is the micro-financing assistance program which is being done in Siquijor. It’s a pilot project where we provide micro-financing assistance to small scale livelihood programs.
But, curiously, what’s the general perception of the people in Dumaguete about the priests or clergy? Generally, the people have a positive perception of the priests. But, you see, Dumaguete is a protestant city and somehow people seem to be passive towards religion. Students studying at Siliman University, which is being run by protestant denominations, seem not to care about practicing their religion or not. Majority of our people are youth because of the 4 big universities in the area. Way back some years ago, the population ratio of Protestants and Catholics was 50-50. But now, perhaps because the Protestants have become less active or perhaps because they are having problems among their pastors, the Catholics have surged past the Protestants to 70 percent of the population. What about your program of clergy formation? We have a monthly recollection and also a monthly gathering or assembly for the clergy in the diocesan level. I encourage my priests to do the same activities in the parochial, vicarial and district levels. Lately, we even had our priests’ congress in the diocese. Are you implementing, apart from the traditional arancel system, some kind of a compensation program, like “standard living allowance”, for your clergy? With regards to standard living allowance, we are not into it yet. But we are planning of implementing it in the future. Actually, it was already suggested during our priests’ congress but some priests still manifested their disapproval, so we have to introduce the program or system gradually. But really, our direction is going to that—sharing of goods, sharing of whatever resources we have. At the moment, we have already our medical or hospitalization program for our priests.
7 QUESTIONS
You’ve been bishop of Dumaguete since 2001, what’s the status of priestly vocations in your area? Oh, there has been a diminishing of vocations. I think poverty is one cause of the problem. And even if I find people who can give support, sometimes there are no seminarians to support. Admittedly, the promotion of vocations is not really that active in my diocese. Although there are people in the diocese assigned in this particular work, still there is the prevailing problem of diminishing or lack of vocations. As of date, we have 6 seminarians in the theologate and 39 in the college. There are 81 priests in the diocese.
Moving on to another subject, how are you comfortable with the secular media, particularly in your place? In Dumaguete, whenever the media people come to me, I always tell them to go to the people. Whenever I am asked about certain issues, like death penalty, I tell them to go and read the statement of the CBCP. I am not really comfortable with the media. I have a spokesperson who does the talking whatever they want to know anything about the diocese. Is this because the media is biased against the Church? What do you think? I don’t think the media is biased against the Church. In fairness, they are that open and friendly. In our diocese, we have our own radio station. But there is also another local radio station that seems to be competing with our station and that sometimes causes some tension. So I just tell our personnel at our own radio station, just talk about what is objective and true, and stick firmly to what we stand for…if the other station attacks us, don’t fight, just go on with our stand or position.
CBCP Monitor
Opinion
6
Vol. 10 No. 15 November 6, 2006
Editorial
Constituent
Assembly Parang nakalimutan na yata ako a . . .
NOTHING less than the Administration itself attempted to assume the People’s Initiative. It orchestrated its undertaking, shouldered its costs, and advertised its merits. People spoke against it. The COMELEC rejected it. The Supreme Court discarded it. But the Administration would not simply give up. It claims that Charter Change is its demonstration of genuine concern for the people. Its expression of noble love for the country and its sublime resolve to have an honest and good governance. Hence, the socalled “Charter Change Express” goes on. Now, the Administration is batting for a Constituent Assembly. Its allies are all dutifully lined up to support the move. Never mind if the Senate would have nothing to do with it. It is all right if only the Administration’s Congressmen are behind it. So what if this way of amending the Constitution is contrary to the spirit and context of the Constitution itself. Thus it is that the Administration and its allies are in effect even inventing a fourth way of amending the fundamental law of the land: viz., one half of the legislative branch thus already junking its other half which is the Senate. As of now, it is not yet known if the Administration and its bright boys might later on come up with a novel fifth and other ways of amending the fundamental law of the land. It is interesting if not strange that the national leadership with its avid followers want to believe that the Lower House by itself is competent to propose a Charter Change—making precisely the upper house irrelevant in such a big venture. The truth is that it takes no less than the whole legislative branch of Government even but to change the name of some streets in the country. The conclusion for all such attempts and adventures for Charter Change on the part of the Administration is obvious by force of elementary reason, i.e., the greed for the indefinite extension of the tenure of office of key people in government. The concern for people, the love of country, the desire of honest and good governance are but thin and poor icing in the huge cake of power, influence and wealth.
Bp. Leonardo Y. Medroso, JCD, DD
Tidbits IN the society of man made ever more sophisticated and complex by globalization, the parish priest in the countryside is left to fend for himself to hang on to the image of a priest that is both consonant with his vocation and relevant to the modern day world. He may possess the necessary qualities and powers of a leader, but the fast shifting values of the globe has a way of gradually affecting the confidence he has on his priesthood. And yet, I am still convinced that the role of the parish priest in society today is irreplaceable. For one he has so much to contribute to modern man especially in the realm of sensible living, offering to him the lasting meaning to life and the divine resonance that could calm his human heart ever restless for eternity. Some weeks ago I received an official letter from an office of a foreign embassy in Manila requesting the diocesan Curia to hand over the same letter to a small far away and forgotten parish in Eastern Samar. The letter contains a very important message, consulting, that is, the simple parish priest regarding the veracity and the authenticity of the document that bear the birth data of a resident in the parish. A simple parish
CBCP Monitor of
T ruth,
Promoter
of
Peace
Pedro C. Quitorio
Pinky Barrientos, FSP
Editor-in-Chief
Production Manager
Baltazar R. Acebedo
Marcelo T. Dalanon
Managing Editor
Circulation Manager
Dennis B. Dayao
Ma. Lourdes G. Ebilane
On-Line Editor
Marketing Supervisor
Roy Q. Lagarde
Leah Cariaso
News Editor
Comptroller
The CBCP Monitor is published fortnightly by the CBCP Communications Development Foundation, Inc., with editorial and business offices at 470 Gen. Luna St., Intramuros, Manila. P.O. Box 3601, 1076 MCPO. Editorial: (063) 404-2182. Business: (063)404-1612. Email: cbcpmonitor@cbcpworld.net Website: www.cbcpworld.net/cbcpmonitor
Layout by Blue Flame
P r o ta g o n i s t
priest, one who does not have the sophistication of the man of the world, now being consulted by a first world country. No big deal really, but it does show the respect society has not only for the parish, the rightful owner of the parish books, but also for the parish priest, the official keeper of these records. When Benedict XVI proclaimed that a priest is a man of the spirit, a “pneumatic man,” a man awakened and driven by the Holy Spirit, he means that every priest has spiritual powers. He is charismatic. Charism is a spiritual power that is granted not for the benefit of the receiver. It is granted to some chosen few with the purpose that it be used for the good of the Church. Hence, the charism that the priest receives through ordination is not for his own keep, but is granted to build up the community of the faithful in the name and, at times, in the person, of Christ the leader (Christi capitis). That is no ordinary charism. It is the charism of Christ Himself, the expression of His life and mission, as it is described so well by St. Luke in his Gospel, using the words of Isaiah the prophet: “The Spirit of the Lord is upon me; therefore he has anointed me. He has sent me to bring glad
Victims, Victors, Survivors
ISSN 1908-2940
THE family is the cradle of life. But a culture of death is fast seeping into our country that many families are unable to give and sustain life. New philosophies and life styles have changed the way parents see the child as a gift of God, not only to themselves but also to humankind. The propaganda that a small family is better than a large family instills a contraceptive mentality that allows sex whenever one wants it, but not the baby, not the responsibility. The overpopulation scare has identified the baby as a burden, another mouth to feed, and the cause of poverty, environmental destruction, and a host of other social problems. The truth is not explained enough— that poverty is caused by unequal distribution, graft and corruption, and foreign debt. According to Mahatma Gandhi, “There is enough in the world for everyone’s need, but there will never be enough for one person’s greed.”
The Parish Priest and His Mystique tidings to the poor, to proclaim liberty to captives, recovery of sight to the blind and release to prisoners, to announce a year of favor from the Lord” (Lk 4: 18-19). To state that the parish priest has the charism of Christ and shares His life and mission, may sound blown up, presumptuous. But it is not. The Magisterium of the Church is firm on this teaching and its reality. In the document “Pastores Dabo Vobis”, the late John Paul II stated: “The priest shares in Christ’s consecration and mission in a specific and authoritative way, through the sacrament of Holy Orders, by virtue of which he is configured in his being to Jesus Christ, head and shepherd, and shares in the mission of ‘preaching the good news to the poor’ in the name and person of Christ himself’ (n. 18). In a more familiar way, the document declared: “Our priestly life and activity continue the life and activity of Christ himself. Here lies our identity, our true dignity, the source of our joy, the very basis of our life” (n.18). The quoted document is almost like saying that the simple priest of the Church is Christ Himself reincarnated. Tidbits/ P13
Sr. Mary Pilar Verzosa, RGS
This anti-baby mentality has brought in many new problems. The easy availability of contraceptives has ushered in sexual irresponsibility, especially among the unmarried. Contraceptives are not 100% effective so unwanted pregnancies end in abortion. If the child survives, he has a gut feeling that he is unwanted, a reject for life. Scientific researches reveal that the fetus has strong feelings even in the womb. Abortion-survivors refer not only to those who did not die in an attempted abortion. These include those who survived the pills and injectables and IUDs that their moms were using since these so-called contraceptives in fact have abortifacient effects. Abortion-survivors are also the brothers and sisters of the aborted. Many of them have an anxiety about life—why was I born and not my brother or sister? What does the world expect of me? Will I be able to measure up? A child should not be bothered with
Love Life these questions. He should enjoy his childhood because he knows he has a right to this life and his needs to be attended to. But our schools are overrun with children who carry this burden in their hearts and therefore go into the extremes of rebelling or isolating themselves, instead of participating normally in the activities. Contraception has also destroyed the real meaning of the sexual or marital act. Men look at women as objects of pleasures, and when he cannot get what he wants, he batters her. Feminists have joined those clamoring for the legalization of absolute divorce. But is this the answer? Will allowing them another marriage automatically make them more mature and successful the second time or the third time? (The Bill on Divorce does not state a limit for the number of remarriages allowed!) Love life/ P10
CBCP Monitor
Opinion
Vol. 10 No. 15 November 6, 2006
Jose B. Lugay
Laik o Lampstand Laiko I ALWAYS associate the months of October and November with the life story of my grandfather; October being his birth month and November, the Feast of All Saints. To me, he was my first saint. Born in San Roque, Cavite in October 23, 1874, he was baptized Jose Raquelsantos Lugay. A Marian devotee and a daily communicant since childhood, he was raised by his grandmother, having been orphaned at the age of 5. He completed his elementary and high school in Colegio de San Juan de Letran, and studied in the Pontifical and Royal University of Santo Tomas to become a doctor. On his third year, he was conscripted to serve as a medical intern of the Hospital Central de Cavite under General Aguinaldo during the Philippine Revolution against Spain. Due to his diligence and proficiency, he was soon promoted auxiliary doctor, with a rank of First Lieutenant of the Medical Corps. During the Philippine American War, he served under the battalion commanded by General Antonio Luna. His biography, describes in detail the circumstances how Gen. Antonio Luna was murdered. He claims that Gen. Luna was
a victim of injustice—a traitorous and premeditated act of a parliamentarian close to the dictator General Aguinaldo. Hopefully his writings will be known to future historians which could be a useful reference for updating Philippine History. Due to a bout of typhoid, he was advised by his physician to live in the province beside the sea where he could recuperate. As fate would have it, hisbrother-in law was appointed judge in the town of Guiuan and brought him there. The parish priest at that time, ca. 1905 was Mons. Donato Guimbaolibot, who was transferred from Balangiga, the site of the infamous massacre of native civilians, men, women and children by the American soldiers. This was in retaliation for the ambush done by the Filipino soldiers the night before killing many American soldiers. To this day, the Balangiga bells which were brought home by the victorious American soldiers as booty, is still the subject of advocacy for its return to the Philippines. My grandfather having liked the place, accepted the vacant position as government doctor of Eastern Samar where he raised his family of 10, but only
I Believe in the Communion of Saints PICTURE St. Francis of Assis, St. Anthony of Padua, St. Dominic, St. Ignatius of Loyola, St. John of the Cross, St. Therese of Lisieux, St. Teresa of Avila etc. lining up to receive Communion in a Mass. Guess what that is? That’s how, as a boy of ten, I understood ‘the Communion of Saints’. Now as I look back I find my boyhood view of this ancient doctrine entirely hilarious. But at that time it seemed—well, how could it not be, to me at least—the perfectly logical interpretation. Saints lining up to receive Communion; ergo, Communion of saints. Except that I couldn’t, naturally, explain why that has to be included in a grand prayerful declaration called the Creed (although I figured that they are celebrities of heaven anyway and so are entitled to being announced in some sort of list of religious headlines!) The Universal Church has chosen November to always remind us, among others, of the Communion of Saints. In the Philippines we make no distinctions between All Saints Day and All Souls Day. I suspect that for us both are just ‘Days of the Departed’ celebrated in a kind of haze that is given not much clarity by the revelry in our cemeteries where
Issues and Concerns
6 grew up to adulthood. There were no schools of higher learning at that time, hence three of the children were sent to Manila to finish their college courses. These three graduated and practiced their professions—Jose, Jr., Ph.D. in Pharmacy and Chemistry, was employed as a professor of the University of Santo Tomas, Rafael (my father) worked as a pharmacist in Cebu, and Luisa who married Ignacio Monasterio of Guiuan, owned and managed the local drugstore. In 1941, my grandfather was awarded by U.S.T. a gold medal for being one of the institution’s “most distinguished alumni” . The famous writer, Leon O. Ty, a native of Samar, wrote a glowing article about him entitled, CONSIDER THE LILIES —The Story Of a Little Man with a Big Heart. He is Only an Obscure Doctor But the Grateful People Whom He Has Served For Almost Half a Century, His Name Symbolizes Life, Hope and Freedom From Physical Pain. Selections from Leon O. Ty’s article: We asked him if his wife did not raise any opposition in his moving to Guiuan. Laiko Lampstand / P13
Rev. Euly B. Belizar, SThD
By the R oadside Roadside
meaning is often lost in the scramble to make merry. I see no reason why we insist on treating our dear departed from our point of view (for instance, do we really think they could join us in our picnics rather than in our prayers?) I had a recent experience that made me realize how important the Eucharist is to understanding better the ‘Communion of Saints’ (after all, my boyhood understanding linking it to the Eucharist was not entirely wrong). I asked a few church-goers, “When you say ‘Amen’ during Communion in response to the priest’s words, ‘the Body of Christ’, exactly what do you mean by that?” Many of them chorused, “It means we agree that it is the Body of Jesus we are receiving”. Others said, “It means we are receiving Jesus into our own bodies.” Then I said, “Yes, you’re right. But it also means other things. It also means Jesus is receiving you more fully into his Body, the Church. By the way, it also means you are in Communion not only with Jesus the head of his Body but also with all the members of that Body, both the living and the dead.” It struck me how staggering this article of the faith is, especially in its
Melo M. Acuna
“MILENYO” proved to be Pandora’s Box or more appropriately a can of worms as more questions than answers came to the fore as billboards became the subject of controversial discussions. Our forefathers used walls to express their fears, concerns and emotions during their time. They were cave dwellers then. Our Lord Jesus Christ spoke in parables during his public life. He may have used billboards, internet and other forms of communications to further bring home His message of salvation. Fr. Joaquin G. Bernas, S.J., one of the respected legal minds mentioned several aspects of billboards—considering their relation to freedom of expression, either political or religious ideas. Billboards have been with us since the early 1960s. EDSA, then known as Highway 54, had billboards placed by Sherwin Williams paints, Pan American Airlines, soda or softdrink companies and a host of other consumer goods. Of
Remembering Grandfather
implications. For, if during Communion, we also receive all the living members of the Body of Christ, then there is no reason why our rich Catholics in our Forbes Parks and Ayala Alabangs should be poles apart from our destitute Catholics in the barrios and slums. Every time the saints still walking on the face of this earth receive Communion, they are receiving one another. If so, then why is it taking so long for our divisions to crumble, for the Philippines’ rich to stand side by side with its teeming poor in true equality and brotherhood? If my Communion with Jesus through his Eucharistic Body also puts me in communion with the departed members of his Body, then it also means that right there in the Eucharist I have the perfect answer to all the grief that comes from losing family members through death. The Catholic Catechism affirms this. Communion of Saints, it teaches, means “communion in holy things (sancta ) and communion with holy people (sancti)”. ‘Communion in holy things’ include sharing the same teachings that date far back to apostolic times, community life, the Eucharist and sacraBy the roadside / P13
More Questions about Billboards
course, there were strong typhoons then and even radio transmission towers and Meralco electric posts broke. However, today’s billboards may be considered “too big” not to be noticed that leaves everyone wondering where government regulatory agencies were while these structures were being built. If and when these structures were illegally constructed, why were they tolerated to do business? This advertising business is not as complex as the other “services” advertised in various broadsheets’ classified ads whose identities are limited to mobile phone numbers. If the structures were not as safe as expected, who gets the blame? Were permits issued these establishments? These billboards were surely made by licensed contractors for it is no joke to put up structures with simple pakyaw employees. Definitely there were plans approved by building officials and per-
mits issued by barangay, local government units and national agencies. If contractors used undersized steel bars and failed to follow specifications, these contractors can be held liable. If they indeed used substandard steel bars, one would venture to ask how these substandard bars got into the market. Were these due to smugglers with friendly and close connections with the powers up there? The government’s knee-jerk reaction simply showed its being reactive and sensitive to public opinion. Leadership is almost synonymous to being pro-active. Had people in past and present administrations knew the true meaning of governance, we could not have had this sad chapter in our history where structures fell, lives and limbs and income opportunities were lost. They usually say hindsight offers everyone a perfect vision. Was it a sin of commission or a sin of omission?
7 Ambassador Henrietta T. de Villa
Faith and F ir e Fir ire (Ambassador De Villa submitted his Talk at the 15th Anniversary of PPCRV, where she is the Chair, for her column; held October 19, 2006 at Pius XII Catholic Center—Ed)
PPCRV at 15 PPCRV is 15 years old today. Not an old age. Not even middle age. Actually teen age. Yet what we heard when the Second Plenary Council of the Philippines (PCP II) opened in January 1991, and that Council was the start of our becoming—Arise a long journey lies ahead of you— we feel it has been that. Fifteen years has been a long journey for PPCRV. A journey sometimes into night, but always with daybreaks to keep us moving on, moving forward our journey towards social transformation, particularly for PPCRV towards political holiness. As we wrote in our letters to you, we are celebrating our Foundation Day in a simple but special way. A special moment of thanksgiving. A special moment of thanking God. Yes, thanking God! When we started PPCRV in 1991, none of us were politicians. None of us knew anything about politics. We were just a small band of ordinary lay faithful fired up with our PCP II experience of being drawn by the salvation God has promised his people. That PPCRV is still here, still a band, though now a bigger band of ordinary lay faithful, still strongly committed and enthusiastic to go on for 15 times 15 years—O, it is the Lord! A special moment to thank all of you who are here, and all of those who are not here with us, for carrying the torch of PPCRV’s faith and fire with such love, such selfsacrificing love. I am so happy to see many of you here who were with us since the very beginning. There are also those who were with us when we started PPCRV and have gone on to other paths. Thank you, Nandy Pacheco, for coming. Art Panganiban, now Chief Justice of the Supreme Court, was also a part of our founding group. He wrote us a letter of greetings, also of regret that he has to be at the Global Seminar on Liberty and Prosperity organized by the Supreme Court with justices from other countries. We remember Art in prayer and thanks. We also remember two special people who urged the foundation of PPCRV, our yesteryear prophets—His Eminence Jaime L. Cardinal Sin and our own Haydee Yorac. They have gone ahead to Our Father’s house together with some 15 PPCRV stalwarts. We know they are praying for us. Last night I was talking with Clifford Sorita, our PPCRV Secretary General, over the phone. And he told me to remember that the 15th anniversary is crystal anniversary. How wonderful, crystal—brilliant and beautiful. I told this to my husband and children as we were having supper. My daughter said: Meron ba kayong handa, nagpalechon ba ang PPCRV? Sabi ko po: Mahirap ang panahon ngayon kaya may Misa kami, at pagkatapos sa mesa lugaw lamang. Sabi ng anak ko, Naku Ma, baka walang magpunta. Sagot ko po: Ang PPCRV sanay magutom, sanay magpuyat at sanay magpakasakit. Hindi maingay, hindi nagrereklamo, hindi mahilig magpress release. Nagpapasalamat din po ang PPCRV sa ating mga Mabuting Pastol—kay Abp. Angel Lagdameo, our National Spiritual Director and CBCP President. Tuwing nagmemeeting ang ating National Executive Board, nage-eroplano siya mula sa Iloilo, at ni minsan ang PPCRV hindi siya nabigyan o naalokan man lamang ng envelop para pamasahe. Maraming maraming salamat po, Archbishop Angel. At ka-agabay ng PPCRV buhat pa nang tayo ay nagsimula, si Bishop Deo Iñiguez ng Kalookan. Punongpuno rin po ang aming puso na nandito si Bishop Bernardino Cortez at si Bishop Broderick Pabillo—sila pa po ang tumawag na sila ay dadalo. Napakalaking bagay malaman na PPCRV na ang ating mga Obispo ay sinasamahan tayo. Paano namin kayong mapasasalamatan. Ang ating mga pari—si Fr. Tim Guarin kasama namin sa PPCRV noong 1991, kasama pa rin natin hanggang ngayon. Ganoon din si Fr. Larry Abaco. Ang PPCRV ay sumisigla tuwing nakikita namin kayo, aming mga pari. Ang unang tahanan ng PPCRV ay mga parokya na inyong pinamumunuan. Ang aming pasasalamat ay walang katapusan. Our special thanks to Fr. Rico Garcia—siya po ang aming nakagawiang abalahin sa paghahanda ng ating liturgy. Salamat din sa ating mga servers. Pinasigla ang ating Misa ng Las Piñas Bamboo Organ Choir kasama ng Music Coordinator ng EDSA Shrine si Bro. Cezar Antonio, maraming salamat sa inyo. And what can I say to the leaders of COMELEC. To Chairman Benjamin Abalos, Commissioner Resurreccion Borra, Commissioner Florentino Tuazon, Commissioner Romeo Brawner, Commissioner Rene Sarmiento and Commissioner Nicodemo Ferrer—that you are here means so much. Thank you with my heart. That you made a special space to be with us in remembering our Foundation Day, we take as a sign that you value PPCRV. We, too, value you. For the past 15 years, we have served beside you as COMELEC’s citizens’ arm in 14 electoral exercises. And we are grateful for the trust. Having aspired and worked for honest, clean, credible and peaceful elections for 15 years, PPCRV knows how important it is that COMELEC is also perceived and experienced as clean, honest, credible and Faith and Fire/ P10
CBCP Commissions
8
Commission on Pontificio Collegio Filippino (ECPCF)
(The data used in this article was lifted mostly from the website of Collegio Filippino at http://www.pcfroma.org/ collegio—Ed).
Brief History DURING its 26-31 January 1959 meeting, the Catholic Hierarchy of the Philippines approved a resolution made by the late Archbishop of Manila, later Cardinal, Rufino J. Santos, calling for the establishment of the Pontifical Philippine College. The approved resolution was sent to the Vatican. The prefect of the Sacred Congregation for Seminaries and Universities, Cardinal Giuseppe Pizzardo, gave the subsequent nihil obstat: We are indeed glad to recall that there are many Filipino students who, chosen with care by their Most Reverend Ordinaries, desirous of fulfilling the wishes of the Supreme Pastor, under the protection of the Supreme Pontiff, study under the light of the vestiges of Christian antiquity, so that having been formed as true soldiers of Christ, they may serve the faith among their people in the most fruitful way. Blessed Pope John XXIII instituted the Collegium Clericorum Philippinorum in Urbe through his Apostolic Letter Sancta Mater Ecclesia, endowing it with the title Pontificium. With the gracious consent of the Vatican authorities, a site was
chosen: a 23,893.44-square meter lot situated at Via Aurelia, between the Collegio Pio Brasiliano and the Villa Pacelli, just beyond Piazza Irnerio. Located in a beautiful suburb below the Vatican City, the lot belonged to the Brothers of the Christian Schools (La Salle). Pope John XXIII personally blessed the cornerstone on 8 August 1959. Cardinal Rufino Santos and Philippine Ambassador to the Holy See José Ma. Delgado witnessed the significant event held in the Pope’s private study in his summer residence at Castelgandolfo. The laying of the cornerstone was officiated by Cardinal Pizzardo the following day in the presence of 70 Cardinals (Mimmi, Agagianian and Ciriaci), Diplomats, Superiors general, seminary and university Rectors and other distinguished personalities. A document deposited in the cornerstone testifies that: His Eminence, Giuseppe Cardinal Pizzardo, suburban Bishop of Albano and prefect of the Sacred Congregation for Seminaries and Universities, solemnly laid the cornerstone of the new CollegeSeminary, dedicated to Our Lady of Peace and Good Voyage, destined to welcome the Filipino young men who, endowed with science and strong faith, under the shadows of Peter and the tombs of the Martyrs, will one day go back to their country to diffuse this treasury of faith to those under their care.
The blessing of the College was held amid a refreshing downpour which made Pope John XXIII quote the Song of Songs (8:7): “aquae multae non poterunt extinguere caritatem” (“deep waters cannot quench love”). The Holy Father affirmed the important role and mission of the College: This Pontifical Seminary therefore is both a Roman and Philippine College; for here, that is, near the Chair of Peter and the summit of the Church, your young ones divinely called to take on sacred functions, will draw faith and science from the genuine and rich font. Fully imbued with this they shall return to their people as beloved heralds of truth. That is why these buildings destined for the formation of your students of sacred sciences will be like channels by which the catholic life will be promoted among you and the bond by which the Philippines, a Nation so very dear to us, will more intensely be linked with the supreme magisterium of the Church. At the culmination of the inauguration, Pope John XXIII gave to Collegio a white stole—the insignia of the office of the Rector— and three commemorative coins (gold, silver and bronze) of his pontificate. Since then, the white stole and the three coins framed in an impressive 87 by 68-inches glass hung on the right wall of the Rector’s office have been quiet witnesses to the long, interesting history of Collegio Filippino. The white stole, embroidered in gold and silver thread, has emblazoned on its middle portion a papal coat of arms, a cross with IHS at the bottom center and two deer grazing at the foot of the cross. A vine with grapes encircles the cross while stalks of wheat stand behind the papal emblem. The coins are gold, silver and bronze. The gold and bronze coins bear the image of the
reigning Pope—IOHANNES XXIII—and the year of his pontificate, MCMLX. The silver coin shows the Pope’s motto— OBOEDIENTIA ET PAX—with an olive branch in the background. The caption at the bottom of the glass frame testifies to its importance. What is written refers to an historical moment: Insignia of Office, personally endowed by His Holiness Pope John XXIII, on the First Rector of Pontificio Collegio Filippino at its inauguration on October 07, 1961. The more than forty years of its existence reflect the united efforts of the Philippine clergy and laity to turn love into action: a gift of grace and a blessing especially for those who are far from home yet needing the warmth and welcome that only home can give. The building was designed by Engineer Edoardo Cherubini with an estimated cost of US$800,000. The edifice had three floors and a basement. The basement housed the kitchen, laundry room and crypta. The first floor included the chapel and sacristy, the reception, the refectory, lobby and recreation room. The second and third floors were divided into classrooms and dormitory spaces. A separate house was also set up for the Sisters. The building of Collegio Filippino in Rome became a symbol of the Filipino people’s generosity. Every diocese pledged to share their resources on a pro rata basis. During the national Educational Fund Drive from 1 June to 21 May 1960, Archbishop Luis del Rosario of Zamboanga made this appeal: “This will be the Filipino Seminary in the capital of the catholic world. This is the joint project of all the members of the Philippine Hierarchy for the training of Filipino young men, who are called by God to the sacred priesthood. I wish to make an earnest appeal to all of you to help in this noble work, with spiritual and material support.” Archbishop Juan Sison of Nueva Segovia pointed out the necessity of the project: “The different nations like America, Spain, Brazil and others have their Colleges in Rome. Our beloved Philippines has no College of her own as yet. Let us therefore be one in helping build a College which is solely our own. This Filipino College will rise with the help of all the Catholics in the different dioceses of the Philippines. The National Committee of Catholic Action supervises the campaign of soliciting the help of all our brothers here in the Philippines. Give your wholehearted help since it will be our mutual happiness to see a Filipino College in Rome rise a short while and we can show the other nations the true and living faith of the Filipinos. All the selfless effort and generous help bore fruit. Less than a year after the start of construction, the Collegio was a dream come true. The Collegio Today Today, the Collegio has rooms for 55 priests. As of 1 October 2006, the PCF has had 592 alumni, 51 of whom have been ordained bishops. The Pontificio Collegio Filippino is the home in Rome of Filipino diocesan priests who have been sent by their bishops to pursue advanced ecclesiastical studies sub umbra Petri. It is thus a community providing a special type of ongoing priestly formation that is characterized by the cultural diversity and proximity to the Pope that only Rome can provide.
CBCP Monitor Vol. 10 No. 15 November 6, 2006
For the school year 2006-2007, Collegio Filippino has a population of thirty-five priests (thirty-one are student-priests; three members of Administration and one assigned at the Pontifical Council for the Family), four sisters of the Religiosas Misioneras de Santo Domingo and five lay personnel. The PCF Program has four aspects: building a unique family of priests, religious and laity based on participation and co-responsibility; providing an atmosphere conducive to intense intellectual endeavor; ongoing spiritual formation; and continuing ministry, usually to Filipino migrants in and outside Rome. This communitarian, academic, spiritual and apostolic program intends to prepare the priests for specialized ministry in the Philippines. The over-all objective of the College is to provide the facilities and the environment suited principally to Filipino diocesan priests carefully chosen and formally sent by their Bishops for the pursuit of higher studies in ecclesiastical educational centers in Rome, for their continuous priestly formation sub umbra Petri and for their subsequent ministry back home. The building of community and home of Filipino diocesan priests in Rome is realized through a healthy balance of Community life, Academic work, Spiritual growth, Apostolic involvement (CASA). Vision-Mission A community of studentpriests animated by the Triune God, consecrated to Mary, our model and Mother, dedicated to integral formation for the service of the Church in the Philippines towards building up of the reign of God in the third Millennium. Commitment of the PCF Student-Priests: • to grow in intimacy with the Triune God through the sacraments especially the Eucharist, the Word of God, Prayer, Meditation and Devotion to Mother Mary and the Saints; • to enhance community life through fraternal charity, the cultivation of basic human values and faithful adherence to the rules and guidelines of the Pontificio Collegio Filippino; • to strive for academic excellence through discipline, sacrifice and hard work; • to minister to the Filipino migrant church with prudence and pastoral zeal. The governance of the Collegio depends, first, on the Congregation for Catholic Education and, second, on the Catholic Bishops’ Conference of the Philippines through the latter’s Episcopal Commission for the PCF. The immediate administration of the Collegio done by the Staff headed by the Rector.
THE OFFICERS OF THE COMMISSION Chairman: Ricardo Cardinal J. Vidal Vice Chairman: Gaudencio B. Cardinal Rosales Members: Abp. Ramon C. Arguelles Bp. Jesse Mercado Bp. Honesto F. Ongtioco Bp. Benjamin J. Almoneda Executive Secretary: Msgr. Ruperto C. Santos Address: Via Aurelia 490, 00165 Rome, Italy E-mail: pcfroma@tin.it
CBCP Monitor
Diocese
Vol. 10 No. 15 November 6, 2006
9
Diocese of Surigao:
‘Serving, Evangelizing & Witnessing’ By Fr. Perfecto G. Ecat, DCS, JCL IT WAS Pope Pius XII who elevated the provinces of Surigao and Agusan into a diocese on June 3, 1939. It was erected on November 10, 1939 with Bishop James T. Hayes, SJ of Cagayan de Oro as the temporary administrator. The diocese of Surigao is a suffragan of Cagayan de Oro which comprises the entire civil province of Surigao del Norte with the titular—San Nicolas de Tolentino. It has a total land area of 3,739 sq. kms., with a total population of 457,785 and 353,764 Catholics. The first bishop was installed on September 21, 1940 in the person of Msgr. John C. Vrakking, MSC. But the joy over the birth of a new diocese was unfortunately short-lived because by then World War II broke out. The missionaries were displaced. Some of them stayed with their parishioners hiding in the mountains. Msgr. Vrakking got sick in 1953 and was succeeded by Fr. Charles van Ouwelant, MSC as administrator, and eventually on June 21, 1955, Msgr. Ouwelant was ordained sec-
the fourth bishop, Most Rev. Antonieto D. Cabajog, DD who is also from Bohol, was appointed on April 21, 2001 and installed on July 24, 2001. The original jurisdictional location covers the whole of Caraga region which comprises Surigao del Norte, Surgiao del Sur (Tandag), Agusan del Norte and Agusan del Sur. On March 20, 1967, Pope Paul VI decreed the separation of Agusan from the Diocese of Surigao and created as Diocese of Butuan. Msgr. Carmelo D.F. Morelos was appointed the first Bishop of Butuan on April 4, 1967 and was installed on July 10, 1967. Then on June 16, 1978 the Diocese of Tandag (Surigao del Sur) was created as suffragan of Cagayan de Oro with the first Bishop Ireneo Amantillo, CSsR, DD, installed on November 7, 1978. The usual huge area of the diocese of Surigao was now reduced into mainly the province of Surigao del Norte which comprises the mainland Surigao del Norte and the two islands of Siargao and Dinagat. The Diocese of Surigao today
Bp. Cabajog with the clergy during the August 2006 Priests’ Assembly.
ond bishop of Surigao. After 18 years, in 1973 he opted to resign and give way to a Filipino bishop. On March 31, 1973, Most Rev. Miguel C. Cinches, SVD was installed the third bishop of Surigao whose place of origin is Dauis, Bohol, born on February 7, 1932. Bishop Cinches labored for 28 long and fruitful years in the diocese of Surigao until finally
IMPORTANT FACTS Name: Dioecesis Surigensis Suffragan of Cagayan de Oro Population: Catholics: Area:
457,785 353,764 3,739 sq. kms.
Bishops: 2 Priests: Diocesan 28 Religious Filipino 28 Foreign 2 Sisters: 58 Filipino 28 Foreign 2 Seminarians: Theology 9 College 43 Regents 3 Diocesan Divisions: Vicariates 5 Parishes 28 Chaplaincy 1 Entrusted to diocesan clergy 14 Entrusted to religious 14 Educational Centers: High School 7 Kindergarten 9
journeyed through thick and thin facing the realities that mostly affect the lives of people. It is not growing fast but it cannot be also branded as behind the scene. The diocesan clergy is not that numerous. Religious missionaries are still helping the local clergy in running some of the parishes in the diocese. The SVD missionaries are running some parishes in Dinagat Island and one in the mainland, the MSC missionaries are destined in some mainland parishes, OSM and CM missionaries are assigned in Dinagat parishes, and OSA missionaries in Socorro which is part of Siargao Island. The Diocese of Surigao is graced with some facilities to help the evangelization mission of the Church. There is the Pope Jonh XXIII Pastoral Center located at Villa San Miguel, Km. 2, Surigao City. Radio station DXSN AM Band has been operating since 1971. Because of the separation of the Agusan areas as Diocese of Butuan, the ownership of St. Peter Seminary located inAmpayon, Butuan City, which formerly belonged to the Diocese of Surigao was transferred to the diocese of Butuan. The three dioceses of Butuan, Tandag and Surigao usually share the same seminary in the formation of seminarians. In the course of time, the diocese of Surigao, considering its scar-
city of diocesan priests reflected over and finally decided to establish a seminary really owned by the diocese. It was Bishop Miguel C. Cinches, SVD who initiated the construction of a college seminary. In 1999, 12 seminarians comprised the pioneering batch accommodated temporarily at the Clergy House. Msgr. Prescilo Iral, DCS, designated as rector and Fr. Perfecto G. Ecat, DCS as vice rector and dean of seminarians spearheaded the establishment of the Maradjao Magbalantay College San Nicholas de Tolentino Cathedral, Surigao City Seminary. The diocese of Surigao estab- are supported and accomplished lished its seminary through local and through mutual cooperation by all foreign funding agencies. In 2001, members. The diocese of Surigao is the Maradjao Magbalantay College trying to live Jesus’ model of Seminary was blessed by then the servanthood in our work apostolate, new bishop Most Rev. Antonieto in the performance of our responsiD.Cabajog, DD with the presence of bilities and duties. At present, the diocese is comBishop Emeritus Miguel C. Cinches, the clergy, benefactors, supporters posed of 28 parishes and one quasiand friends. Some seminarians who parish. It is divided into five vicarihave already graduated from this ates—three in the mainland and two college seminary are now studying in the islands. San Nicolas de in the theological seminaries in Tolentino Vicariate has 7 parishes Cagayan de Oro, Cebu and Davao. under it, namely; San Nicolas de God-willing, in the near future the Tolentino Cathedral, Immaculate diocese of Surigao will have priests Conception Parish (Nonoc), Virgen whom Bishop Cinches has dubbed dela Paz Y Buen Viaje Parish (Bilangas hinog sa punoan (fresh from the bilang), San Vicente Ferrer Parish (Sabang), St. John the Baptist trunk). After PCP II, the diocese of Parish (Ipil), St. Francis Xavier Surigao has implemented some pro- Parish (Anao-aon), and San Isidro grams in her apostolates. One of Labrador Parish (Malimono). St. the prominent programs was the Augustine Vicariate has four implementation of Basic Ecclesial parishes and one quasi-parish, Communities (BEC) in the parishes. namely; Santissima Trinidad Parish Slowly the parishes moved towards (Placer), Our Lady of the Holy Rothe realization of the dreamed vision– sary Parish (Bacuag), St. Augustine mission as people of God by Parish (Gigaquit), St. Peter Claver strengthening the BECs. With the Parish (Claver), and Sta. Cruz Quasiemergence of BECs as envisioned in Parish, (Sta. Cruz). Sts. Peter and the diocesan synod, the diocese of Paul Vicariate has five parishes, Surigao projected a different person- namely; Sts. Peter and Paul Parish ality. From a passive community; (Sison), Our Lady of Mt. Carmel Parnow Surigao is an active, alive and ish (Taganaan), Sts. Peter and Paul Parish (Tubod), San Nicolas de thriving community of disciples. The recent crises in all spheres Tolentino Parish (Mainit), and San of society did not exempt the dio- Isidro Labrador Parish (Alegria). Our cese of Surigao. The diocese faces Lady of Mt. Carmel Vicariate is in financial constraints. Problems and Siargao Island, the famous surfing hardships haunt the journeying com- capital of the Philippines. Under this munity. Legal matters and concerns vicariate are the parishes of Our Lady demand close attention. Despite of Mt. Carmel (Del Carmen), Sta. these experiences, the diocese Monica Parish (Sta. Monica), Our struggles to move on. Financially Lady of the Pillar Parish (Pilar), Sto. hard up, the diocese is now imple- Tomas de Villanueva Parish (General menting a uniform standard allow- Luna), and Sto. Niño Parish (Dapa). ance for the diocesan clergy. Reshuf- The last vicariate is found in Dinagat fling of assignments is no longer a Island—Immaculate Conception problem because each priest re- Vicariate with six parishes, namely; ceives the same remuneration. Immaculate Conception Parish Priests no longer have the special (Dinagat), Sts. Peter and Paul Parish preference—for reasons of re- (Cagdianao), San Antonio de Padua sources, perhaps—for bigger par- Parish (Libjo), San Isidro Labrador ishes to shepherd and work on. But Parish (Loreto), San Vicente Ferrer above all the idea of responsible Parish (Tubajon) and San Vicente shepherding is being lived and real- Ferrer Parish (Rizal). The diocese of Surigao continized among those with assigned tasks. Generosity from the heart is ues to journey with joyful hearts one of the virtues that the Diocese unfailingly trying to realize and live of Surigao lives on. Both clergy and its aspired vision and mission: lay faithful harmoniously live with sincere dedication on their assigned Vision “We the people of God of the tasks. Thus, in the parishes projects
Diocese of Surigao, true to our calling as followers of the Lord Jesus Christ, aim to make the Church a living witness of God’s loving presence by becoming a serving, evangelizing, and worshipping community.” Mission To attain this vision, we commit ourselves to follow the call of Christ so that we become a community of disciples working in the vineyard of the Father. As such, inspired by the Holy Spirit, we resolve to: • Build and strengthen our Basic Ecclesial Communities; • Revitalize Christian values in our families with traditional cultural affirmation; • Promote an intensive re-evangelization through witnessing of all who belong to the Diocese; • Involve actively the lay faithful in all Church activities in partnership with the Clergy and sReligious; • Support and intensify the promotion of priestly and religious vocations; • Act appropriately and decisively on the religious, political, and socio-economic issues. In all these, we endeavor to exercise and provide preferential love for the poor, culturally, economically, politically and spiritually, in our search for justice for all within the ambit of the Gospel of Jesus, as taught by the Church. We earnestly strive to faithfully heed to the mandate or call of Christ, our Lord and Master, with Mary our Mother and model, and proclaim to others the good news of the Kingdom.
Most Rev. Antonieto Cabajog, DD, Bishop of Surigao
CBCP Monitor
Feature
10
Vol. 10 No. 15 November 6, 2006
Preferential Option for the Poor By Archbishop Angel N. Lagdameo, DD
A KEY principle, I would even say, the key principle of Social Doctrine of the Church on the obligations of Christians in our society today is the principle of preferential option for the poor. The century of social doctrine of the Church, from Pope Leo XIII’s Rerum Novarum (1891) to Pope John II’s Centessimus Annus (1991), revea;s the consistent commitment and commandment of the Church that the poor must be given preferential option. “This is an option to which the whole tradition of the Church bears witness” (SRS 42). This option for the poor may be seen as a mark of the true Church. God’s Option for the Poor. The primary source of this option for the poor is God himself. When the Israelites were being oppressed and exploited in Egupt, God tooktheir side, acted in their favor, identified himself with them, and through Moses led them in an Exodus out of their slavery and poverty. But when the Twelve Tribes of Israel fought among themselves, to the disadvantage of the poor among them, God again was on the side of the poor. He sent prophets like Amos and Micah, Isaiah and Jeremiah to announce God’s explosive message: If they don’t repent from their infidelity, injustice and mistreatment of the poor, he would bring cataclysmic catastrophe of national proportion. (Isn’t that also a warning for us?) Prophets Isaiah and Ezekiel had compared Israel to Sodom and Gomorrah (Is. 1/10-15; Ez 16/49-50) which were destroyed by fire and brimstones because they stubbornly refused to share with the poor along with many other hideous crimes. The result was the Assyrian Exile of Israel and the Babylonian Exile of Juda. Even if they were God’s people, God chastised them because of their infidelity to him and their oppression of the poor. (Isn’t that also a lesson for us?) Jesus Christ in the Gospel is the revelation of the God. He is the human face of the Father. “The Spirit of the Lord is upon me, because he has anointed me to bring good newAs to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord’s favor” (Lk 4/ 18-19). Jesus Christ began startlingly new social order. He proposed to his disciples a vision not only of the Kingdom, but also a vision of eco-
nomic relationship and economic equality through the sharing of a “common purse” (cf. Jo. 12/6; 13/ 29) whereby to help the poor. In the new socio-economic and spiritual relationship the disciples were to be both liable for each other and available to each other especially in difficult times. In a parable, the Rich Man (Dives) was condemned to Gehenna (Hell) because he had no concern for the beggar Lazarus (Lk 16/19-31). Jesus died for all without exception; but in his passion and death we can reflect his solidarity and identification with the victims of society. The Gospel on economic sharing was picked up by St. Paul in his letters. The “intra-Church” and “inter-Churches” collection which Paul conducted was to help the poor in the communities of Christians as a sign also of “one faith, one God, one Lord.” When the needs of the poor are looked after, there would be a fair balance between one’s abundance and another’s need. Extremes of wealth and poverty, Paul tells the Corinthians, develop class division and are incompatible with the profession of Eucharistic Koinonia and membership in the Body of Christ. In the new social order, “nobody will be so poor as to have nothing to give, or so rich as to have nothing to receive” (PCP-II 98; cf. 1 Cor. 12/436; Eph. 4/7, 11-16). This lifestyle or movement is founded on the belief that God alone is the absolute owner of the universe and all it contains; that he rejects the extremes of wealth and poverty; that we are all stewards of this earth. Option for the Poor in the Social Doctrine of the Church. The reconstruction of society is based on the recognition of mutual relationship and mutual dependence of people, of rich and poor, of employer and employee, “in closest neighborliness and friendship” (RN 33). “Each needs the other completely: neither capital can do without labor nor labor without capital” (RN 28). The proper ordering of economic affairs cannot be left “to free competition alone” nor “to economic supremacy alone” but must be guided by the principles of social justice and charity (Quadragesimo Anno 1931). 9495). The longed-for social reconstruction must be preceded by a profound level (QA 140; 146-147). It is absurd to reconstruct a solid and fruitful temporal order prescinding from the supremacy of God (Mater
et Magistra 1961, 217) and ignoring the centrality of man, who is the foundation, cause and end of all social institution (MM 219). All attempts at reconstructing the social order must be in the interest of peace. Peace is achieved only when it is founded on truth, build according to justice, vivified and integrated by charity and put into practice in the atmosphere of freedom (Pacem in Terris 1963, 167). The promotion of peace understandably is intimately linked with integral human development, the preferential option for the poor and the dynamics of justice and love. This led Pope Paul VI to condemn global poverty and inequality, and to state that “development is the new name for peace” (Populorum Progressio 1967, 76-77). The 1971 Synod of Bishops in publishing Justice In the World, decided to look upon the world and read Holy Scripture from the perspective of the poor. It proclaimed the role of the Church thus: “The Church has the vocation to be present in the heart of the world by proclaiming the Good News to the poor, freedom to the oppressed and joy to the afflicted… Thus, action on behalf of justice and participation in the transformation of the world appear to us as a constitutive dimension of the preaching of the Gospel, or, in other words, of the Church’s mission for the redemption of the human race and its liberation form every oppressive condition” (JIW Introd.). If poor refers precisely to victims of injustice, therefore, option for the poor is in reality, not mystically nor metaphorically, an option for the victims of injustice. Preferential option for the poor has found expression in many statements of Pope John Paul II. In Laborem Exercens 1981, John Paul II states that justice demands that the organization of labor must treat workers not as objects of production, not as an assembly of muscles and hands, but as subjects of production, as responsible agents making their creative contribution to the productive enterprise (LE 6,7,12). Insisting on the priority of labor over capital, Pope John Paul II adopted this position: that the ownership of land and productive goods, whether private or collective, has only conditional legitimacy, that is: “They cannot be possessed against labor, they cannot even be possessed for possession’s sake, because the only legitimate title to their possession— whether in the form of private ownership or in the form of public or collective ownership—is that it should serve labor” (LE 14). In Sollicitudo Rei Socialis 1987, John Paul II puts option for the poor on a world-wide perspective: “This love of preference for the poor cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without medical care and, above all, those without hope of a better future. To ignore these realities would mean becoming like the ‘rich man’ who pretended not to know the beggar Lazarus lying at his gate” (Lk 16/ 19-31; SRS 42). In Centesimus Annus 1991, John Paul ii reaffirms the principles of Catholic Social Doctrine over one
hundred years after Leo XIII’s Rerum Novarum. There the Pope states that Catholic Social Doctrine is marked with “preferential option for the poor, which is never exclusive or discriminatory towards other groups” (CA 57). Neither MarxistCommunism nor Radical Capitalism, with their respective ideology of the market system and culture of consumerism, are capable or reforming society and liberating the poor (CA 40-42). What then does the Church present to define her preferential option for the poor? “The Church has no models to present; models that are real and truly effective can only rise within the framework of different historical situations, through the efforts of all those who responsibly confront concrete problems in all their social, economic, political and cultural aspects, as these interact with one another” (CA 43; GS 36). For such a task the Church in fact has been offering her social teaching at different times of our history. Each Social Encyclical is a response, an orientation, to the emerging “signs of the times.” Church of the Poor. That is what different Episcopal Conferences have done looking at their respective worlds as they read ad apply the
social doctrine of the Church. Latin American bishops gathered at Medellin in 1968 and at Puebla in 1979, the Canadian Bishops in 1983, the North American Bishops in 1986, and our own Philippine Bishops in 1991 Second Plenary Council of the Philippines, have all looked at their worlds, the sacred scripture and the social doctrine of the Church and articulated their respective “preferential option for the Poor.” The PCP-II describes at length how in the Philippines today, the Chruch can be a “Church of the Poor.” This means a Church that (a) embraces and practices the spirit of evangelical poverty combined with profound trust in the Lord; (b) shows a love of preference for the poor, the oppressed and marginalized; (c) does not discriminate against the poor, but vindicates their rights; (d) give preferential attention and time to the poor; (e) has pastors and leaders who will learn to be with, work with, and learn from the poor; (f) not only evangelizes the poor, but also recognizes that the poor will themselves become evangelizers; (g) and finally, a church that orients and tilts the center of gravity of the entire community in favor of the needy (cf. PCP-II 125-136; CFC 1418).
Love Life / from p6 Since the sexual revolution that started in the 60’s, pornography has escalated, as well as prostitution, premarital sex, adultery, and homosexuality. Contraception is proposed as the solution to avoiding the side effects of these sexual immoralities. As children grow up knowing that their parents have decided who should be born and not born, euthanasia is just around the corner. The children decide when and how their parent should die, as they are now the burden. Mother Theresa of Calcutta once said, “Abortion is the greatest destroyer of peace in the world today. If a mother is allowed to kill her child, what will stop us from killing one another?” This culture of death has seeped into our society that there are now Bills in congress precisely to legalize DEATH: Divorce, Euthanasia and Abortion, Total fertility control, and Homosexual unions or marriages. The challenge to each one of us is LIFE. Learning to love and live life of dignity and respect for all persons, no matter what age, color, sex, social status, or religion. Information dissemination, using all means to promote a culture of life wherever we are—in the schoolroom, in your home, in your church or in the street. Be critical of media and use it to promote our God-
given beliefs in preserving the family. Fidelity to your church Teachings, to truth, honesty and generosity and courage. Extend help to those in need. The woman in pregnancy crisis, the couples needing our timely advice or referral to marriage counselors, to each and every child that God sends to us. Let us continue to emphasize Natural Family Planning in our programs—the answer to the couples’ need for achieving, limiting or spacing. Natural Family Planning, if taught properly and with values, enhance marriage and family life while helping the spouse become more mature, generous and responsible. Each of us can, in our own way, reach out to the immediate need of our brothers and sisters by our attentiveness and alertness to their needs. No one should be turned away by our church just because we do not have program in place. It will mean extra time and effort and even finances on our part but if there are many of us, then the burden will be lighter. “I have come that you may have life—life in abundance.” (John 10:10). Let us claim this birthright and say, Mabuhay sa ating lahat. Call Pro-life Office for more information or to refer people needing counseling: 911-2911. My personal # 0919-2030-637
Faith and Fire / from p7 peaceful. Our asking you to honor our crystal anniversary with your presence, is our way of letting you know and letting all others know that PPCRV is putting our trust in COMELEC, in all its men and women from bottom to top, especially its leaders, Chairman Abalos, Com. Borra, Com. Tuason, Com. Brawner, Com. Sarmiento and Com. Ferrer that the May 2007 election will be clean, honest, credible and peaceful. And
like our prayer to the Lord, we say: We trust in you, do not let us be confounded. I was reading an article about modern political culture. It says one needs only 3 things to be successful in politics: strong political connections, strong political connections, strong political connections. It goes on to say one needs only 3 things to be successful in elections: money, money, money.
CBCP Monitor Vol. 10 No. 15 November 6, 2006
Social Concern
11
November is Social Concerns Month for Jaro By Msgr. Melito Oso THE primary reason, besides the “failure of political processes to make public servants accountable for wrongdoings” and the reality of poverty as the “heaviest burden our people bear”, for declaring 2006 as “social concerns” year is the locally recently printed Compendium of the Social Doctrine of the Church. The Bishops want every believer in this country to be familiar with the social teachings of the Church. It is not only a question of knowing but also a question of internalizing and acting upon the social teachings of the Church. In response to this declaration by CBCP, His Grace, Angel N. Lagdameo came out with a circular letter where among others, November was declared as “Social Concerns Month” for the Archdiocese of Jaro, beginning this year onward. “Our Archdiocesan celebration in November 17-19, in those days every year thereafter, could have as one of the highlights our response to social concerns that affect especially the poor in the Archdiocese. We have to concretize what PCP-II talks about “the new way of being Church” and “being Church of and for the poor” (Circular Letter No. 157/ 09/2006, on “CELEBRATING THE ‘SOCIAL CONCERNS YEAR’”). Why November? Because the feast of St. Elizabeth of Hungary, the patroness of the Archdiocese, falls on 17 November. St. Elizabeth of Hungary is also known for her great concern for the poor. It is hoped that the great concern of Elizabeth for the poor will also become the great concern of the local Church of Jaro, especially of the clergy, for the poor. In addition to declaring the month of November as “social con-
cerns month” for the Archdiocese starting this year, the following activities highlight the celebration of the “Social Concerns Year”: 1) Launching of the Compendium of the Social Doctrine of the Church among the clergy, religious, and religious education teachers. 2) Establishing of viable and sustainable program to promote human development, justice and peace in society (some doable projects are scholarship program for the poor, feeding project for malnourished children, concerns for farmers and the promotion of sustainable agriculture and the IRA watch advocacy). 3) Translation of the Compendium of the Social Doctrine of the Church into Hiligaynon. 4) Intensification of project S.H.E.E.F. (which stands for Shelter, Health, Education, Employment and Food). 5) Final possession of all project partners of the Jubilee Gawad Kalinga homes by November 17. 6) Opening of another Gawad Kalinga Village. 7) Expansion of the “Bugasan sa Parokya” project. 8) Opening of at least 10 “Botika sa Parokya”. 8) Initiation of “job generation” project. 9) Corruption Prevention Advocacy in place in at least five parishes. The first “Social Concerns Month” will start on 6 November and end on 2 December 2006. The launching of the first “social concerns month” will begin with the Eucharistic celebration on 6 November at the Jaro Cathedral to be presided by His Grace Angel N. Lagdameo. It will be followed by a symposium on charter change where Ambassador Henrietta de Villa and former COMELEC Chairperson Christian Monsod will explain the stand of PPCRV and ‘One Voice” respectively. A “poor man’s banquet” will follow the symposium and the opening of exhib-
its of the Jaro Archdiocesan Social Action Center at Pius XII Institute. From 7-11 November there will be training on foot therapy at Pius XII Institute. Everyone is invited to join this training. We especially encourage the parishioners of Jaro Cathedral to join this training for we hope to establish a healing ministry in the parish. While we serve in the healing ministry we also hope to gain a little income through the donations of people who would come for therapy. From 13-17 November the Archdiocese will celebrate the third session of the third synod of the Archdiocese where the life and mission of the “commission on social concerns” would be discussed. From 20-25 November there will be training on garment making. Trainers from the West Visayas College of Science and Technology will facilitate the training. With this training we hope to establish a garment enterprise and give jobs to jobless elementary and high school graduates of the parish. This is our first attempt to give work to those who have no work. From 27 November to 1 December there will be training on candle making. We have requested D.O.S.T. to help us in this training. This endeavor is expected to generate jobs for those who have not reached college. We hope to capture the market of the famous “candelaria candles”. In the closing ceremonies we will have “lugaw for cause” fund drive, the proceeds of which will finance our feeding program for our malnourished children. We will also give recognition to the deserving volunteers of the Jaro Archdiocesan Social Action Center. At the same time we will also launch the “LATA KABALAKA”.
“LATA KABALAKA” is a simple attempt to impress on the minds of all believers that concern for the brother/sister in need is an essential component of Christian discipleship. Concern for the brother/sister in need is not just an act that we do now or occasionally but should define the lifestyle of the Christian disciple. Christian discipleship is not complete and will never be sincere and genuine without concern for the brother and sister in need. This is what Benedict XVI is saying in Deus Caritas Est: “The Church’s deepest nature is expressed in her three-fold responsibility: of proclaiming the word of God (kerygma-martyria), celebrating the sacraments (leitourgia), and exer-cising the ministry of charity (diakonia). These duties presuppose each other and are inseparable. For the Church charity is not a kind of welfare activity, which could equally well be left to others, but is a part of her nature, an indispens-
CATECHISM ON THE CHURCH AND POLITICS (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.)
Why has the Church been so actively involved in politics in the Philippines? The main reason, the Bishops themselves said, is the following fact: “Philippine politics—the way it is practiced—has been the most hurtful of us as a people. It is possibly the biggest bane in our life as a nation and the most pernicious obstacle to our achieving full development” (PEPP, 7). PCP-II summed up our kind of politics in this way: “Perhaps an even more fundamental aspect of our kahirapan is that poverty and inequality joined to the absence of reliable social services seem to be part of a self-perpetuating social system and political culture” (PCP-II Appendix 1, pp. 278-79)
(A Continuation from last issue)
How does the Church fulfill its mission on renewing or evangelizing politics? a) by catechesis or Christian education in politics in order to evangelize our political culture which is characterized by a separation between faith and politics; b) by issuing guidelines on properly choosing political officials, so that the people may have a properly formed conscience in their electoral choices; c) by helping keep elections honest, clean, peaceful, and orderly through various church organizations, cooperating with non- government organizations; d) by pushing for structural changes as a goal of pastoral action in the political field, such as urging for reforms in the electoral processes in order to avoid delays and ensure integrity throughout the
entire electoral process from voting, to counting, to reporting, and finally to proclaiming the winners; e) by political advocacy such as lobbying for legislation that promote the common good and against bills that promote the vested interests of the few; f) by getting involved in a movement of civil society (civic organizations, peoples’ organizations, nongovernment organizations, associations of lay people and religious, school associations, etc.) to change
politics for the better; g) by organizing her own network of parishes and organizations, pastoral and social centers, etc., such as NASSA VOTE-CARE and PPC-RV, to help keep elections clean, honest, peaceful and orderly. h) by the living witness of all the Catholic faithful to Christ and to the values of the Gospel. This is the most important contribution of the Church to the evangelization of politics. PART IV: PHILIPPINE POLITICS: SITUATIONAND RENEWAL
What are some of the negative features our political culture? Negatively, Philippine politics is often described as basically “patronage politics”, “a politics of personalities” and a “politics of pay-off.”PCP-II summarily described our politics in the following way: “Power and control are also elitist, lopsidedly concentrated on established families that tend to perpetuate themselves in political dynasties” (PCP-II, 24).
able expression of her being” (#25). The Holy Father continues: “The church is God’s family in the world. In this family no one ought to go without the necessities of life. Yet at the same time caritas-agape extends beyond the frontiers of the Church. The parable of the Good Samaritan remains as a standard, which imposes universal love towards the needy whom we encounter “by chance” (cf. Lk. 10: 31), whoever they may be” (#25). “LATA” is a tin can, that we will entrust to every believer to remind them of their “ministry of charity.” The “LATA” can be as small as the milk can or as big as the big can of the assorted biscuits, where our “SCRAPS” (Lk.16: 21) symbolized best by our loose coins or “SENSILYO” in Hiligaynon, may be saved and brought to the office of the Jaro Archdiocesan Social Action Center when already full, and be brought home again to remind us again and again of our “ministry of charity”.
What is meant by “patronage politics”? Deriving from the feudal system of master and servant, the politics of patronage considers the relationship between public official and ordinary citizen as that of patron (master) and client (servant). Rewards or benefits are distributed according to the loyalty of clients to their patrons. Clients or voters depend on their patrons or public officials for every development project or assistance, and solutions to community problems. Rewards or development projects are distributed, then, on the basis not of justice due to people but on the basis of the government official’s “kindness” and the loyalty of the people to the public official. Thus political leaders and followers who show support are rewarded with projects, money or jobs. Dependence and subservience, passivity and inaction on the part of citizens is characteristic of such a system. This accounts for the lack of viable political organizations among the poor on the one hand and the concentration of power in the hands of the few on the other. In addition because political positions are treated like feudal properties, public funds are used by some officials as their own, for personal or family interests. In fact a political office is often treated as some sort of a feudal title to be passed on from one generation to another. This is at the basis of so called “family dynasties.” To be continued next issue.
CBCP Monitor
Statements
12 Archdiocese of San Fernando
+PACIANO B. ANICETO, DD Archbishop of San Fernando +PABLO S. DAVID, DD Auxiliary Bishop of San Fernando +ROBERTO C. MALLARI, DD Auxiliary Bishop of San Fernando
RELIGIOUS OF THE GOOD SHEPHERD
Women–Justice and Peace and Integrity of Creation Mindanao Network “Our commitment to reconciliation demands that we promote justice and peace in a world disturbed by sin and conflict. In our ministry, we collaborate to help bring about change in whatever condemns others to live a marginalized life.” (Art 6, Constitutions and Statutes of the Sisters of the Good Shepherd) LIVING the charism and spirit of the Good Shepherd Congregation in a life of silence and contemplation, the Contemplatives of the Good Shepherd have been living a life of peaceful existence since 1993 in Butuan City. The peace was shattered and violated in the evening of November 1, 2006. A little before 9’oclock in the evening, without permission and without proper information, armed policemen forced entry into their premises and right into their cloistered convent. Around seven men, three of whom were in uniform went into the convent and conducted a search intruding even into their cloister while several others remained outside but within the premises. Experiencing this kind of situation for the first time, fearful and trembling, the sisters did not know what to do. It was a shock for them, to see policemen who are supposed to be the law enforcers right in their convent, disturbing their privacy, conducting an illegal search for something or for someone they have no knowledge of. Accordingly, from the convent of the Contemplatives of the Good Shepherd, the same group of policemen attempted entry at the convent of the Missionary Sisters of Mary. They also conducted a search at the San Lorenzo Ruiz Pastoral Center, also located within the vicinity of Baan, Butuan City. The Religious of the Good Shepherd, Women-Jus-
tice and Peace and Integrity of Creation (RGS, W-JPIC) Mindanao Network denounces and condemns the intrusion and illegal search done by the Philippine National Police of Butuan City under the command of Colonel Wilfredo Reyes. We call for an investigation and for the perpetrators to be brought to justice. We are greatly disturbed by the abuse of authority shown by our law enforcers. We strongly condemn the intimidation and harassment done to our contemplative sisters, to other religious, church people and members of peoples’ organizations who are advocating for human rights. Unlike Job who cried “Even when I cry out, ‘Violence!’ I am not answered. I call aloud, but there is no justice.” (Job 19:7), we demand that justice be done. We call on our law enforcers to uphold and respect the rights of individuals and not to be abusers of the law. We demand our government officials to be accountable and responsible for the rampant abuses and violations being committed by people in authority. Uphold the law and respect human rights! Stop intimidation and harassment of Church people and members of the People’s organizations! Reference: SR. MARIAALICIA S. ANDRES, RGS Chairperson, RGS, W-JPIC Mindanao Network November 2, 2006 Contact # 09216561782
November 6, 2006
Against the Mining Act of 1995: Caraga Forum on Mining Butuan City, October 12, 2006
City of San Fernando, Pampanga
BISHOP Alberto Ramento is a faithful representative of the Good Shepherd who came to serve and not to be served (Mt. 20:28). His pastoral ministry was totally acceptable to the Lord for he laid down his life for his flock. (Jo. 15:13). As a good bishop, Bishop Ramento “poured out his life as an offering on the altar of faith” (Phil. 2:17) in leading, teaching, protecting and nourishing his people. To survive as a nation, we must choose the culture of life, the civilization of love and promote the ways of peace, justice and solidarity with the poor of Christ. We appeal to those responsible for the death of Bishop Ramento to stop all senseless killings in our country. We call on the authorities concerned to bring to the bar of justice those responsible for the death of this advocate of the poor workers and marginalized communities of Central Luzon. Like Pope Benedict XVI, we reiterate the Church’s stand that the real path to peace is fraternal dialogue which respects each other’s dignity, rights and concern for the common good.
Vol. 10 No. 15
WE, the CABUSTAM (Cagayan, Bukidnon, Surigao, Tandag, Malaybalay) cluster of the Philippine-Misereor Partnership, a coalition of Church, non-government organizations and people’s organizations from different parts of the region, united in our commitment to uphold our people’s interest and welfare amid present conditions of adversities to oppose the entry of multinational and transnational mining in the nation. The entry of transnational corporation in the region led to the destruction of forest, agricultural lands, rivers, and deprivation of natural resources. Realizing the massive mining operation resulted to the disruption and displacement of indigenous peoples communities and peasants, depriving them of their right to life and land; Understanding that the Philippine Mining Act as a scheme of the national government spells wholesale surrender of our natural resources to foreign companies; Believing that large-scale mining desecrates the integrity of God’s creation and tramples upon the dignity of human persons; We hereby: Uphold the community resistance against mining; Condemn the practice of mining for plundering our natural resources for profit, without holding responsibility to indemnify and rehabilitate the communities and environment; Support the communities in their need to be vigilant in opposing the entry of foreign mining; Support the Catholic Bishops’ Conference of the Philippine’s Statement of Concern on large-scale mining. We support the call of Tubay Community in Agusan del Norte • The area is landslide prone and therefore an environment critical area as declared by DENR, watershed area by the Lake Mainit Development Authority (LMDA), Bird Sanctuary by the LGU of Tubay, ADB reforestation area, Community Based Resource Management Project (CBRMP) and Community Based Forest Management Project (CBMP) of People’s Organizations;
• Violations of R.A. 7076 (Small-scale Mining Act. The three (3) mining companies are not qualified for they are not natural person or cooperative as required by the said law; • That the mining activity in Tubay be stopped for the mining companies applied for small-scale mining activities but are presently and continuing to engage in large-scale mining activities; • That the area is not declared by the DENR Secretary as suitable for small-scale mining area; • The Sangguniang Bayan (SB) of Tubay fast-tracked the endorsement of the three (3) companies. The committee chair failed to recommend for a meeting/hearing for purposes of construction. We therefore unite on the following calls: • Cancel all Financial and Technical Assistance Agreements, and other related contracts and permits on mining explorations and operations; • Hold mining companies accountable for rehabilitation of areas ravaged by their operations; • Recognize and respect the rights of indigenous peoples to ancestral domain and to self-determination; • Assert the sovereignty of the Filipino people against imperialist globalization and plunder; • Uphold the future of our generation and generations to come. Signed this 12th day of October during the CABUSTAM cluster meeting, at Urios University, Butuan City. +ANTONIO J. LEDESMA, SJ, DD Archbishop of Cagayan de Oro +JUAN DE DIOS PUEBLOS, DD Bishop of Butuan +NERIO P. ODCHIMAR, DD, Bishop of Tandag +ZACHARIAS C. JIMENEZ Auxiliary Bishop of Butuan
Liham Pampastoral Laban sa Small Town Lottery (STL) at Jueteng Sa Prelatura ng Infanta
MINAMAHAL kong mga Kapatid, Kapayapaan at pagpapala ng Panginoon! Nakapagtataka ang naisipang solusyon ng pamahalaan laban sa Jueteng. Noon, puspusan ang kampanya ng pamahalaan upang ipatigil ang Jueteng. Ang sugal na ito ay naging dahilan ng malaking eskandalo sa pinakamataas na sangay ng pamahalaan. Dahil ditto, nakaroon ng People Power noon 2001 at pinababa sa puwesto ang dating Pangulong Joseph Estrada. Sinikap ng mga local na pamahalaan na pawiin ang sugal na ito sa bawat munisipyo. Nagpapirma ang PNP mula sa mga Kura Paroko at iba pang concerned citizens upang patunayan na walang Jueteng sa kanilang nasasakupan. Kanilang ipinagmamalaki ang isang bayan kapag certified itong “jueteng free” at naging batayan ng kanilang promosyon. Naipatigil ito sa iilang lugar subalit hindi lubusan. Subalit ngayon, upang lubusang ipatigil ang sugal na ito, naisipan ng pamahalaan na magpasimula ng panibagong sugal na pamamahalaan ng Philippine
Charity Sweepstakes Office. Ibig sabihin, talagang may basbas ng pamahalaan ang bagong sugal na ito. At ito ang hindi natin maunawaan: nagpasimula sila ng bagong legal na sugal upang matigil ang matandang illegal na sugal! Dahil sa pagbibigay ng basbas ng pamahalaan sa Small Town Lottery, sumubok silang mag-operate sa ilang probinsya. Ang Quezon ang isa sa mga probinsyang kanilang pinili upang subukan ang perasyon ng STL. Ang Piroutte Corporation ang binigyan ng pamahalaang panlalawigan ng lisensya upang mag-test run ng STL dito sa Quezon. Ang may-ari ng Piroutte Corporation as siya ring nag-ooperate ng jueteng sa ating lalawigan! Bilang inyong Obispo ng Prelatura ng Infanta, ako ay nananawagan sa inyong lahat na tutulan natin ang operasyon ng anumang sugal sa ating mga bayan—legal man o illegal. Higit natin biyang-diin ang kahalagahan ng pagsisikap at pagtitiyaga sa ating paghahanap-buhay sa halip na sa buhay na “sapalaran” o “baka sakali”. Ang kaunlaran ng atin mga mamamayan na dapat itaguyod ng ating pamahalaan ay kaunlarang nagbibigaydiin sa pagsisikap sa gawain, hindi pakikipagsapalaran. Dapat magtaguyod ang pamahalaan ng maraming gawaing pagkakakitaan sa ating bansa at mga bayan. Maling pangako o pangarap sa buhay ang ibinibigay ng sugal. Huwag nating hiayatin ang ating mamamayan na isugal o ipakipagsapalaran ang maliit nilang kinikita.
Batid nating ang mentalidad ng isang sugarol ay ganito: “baka-sakali”—ang kanilang inilaan para sana sa pangangailangan ng pamilya ay kanila pang ipakikipagsapalaran…baka sakali! Karaniwan ang pagbabaka-sakali sa sugal ay humahantong sa pagkatalo. Ang salaping sana’y pinakinabangan ng pamilya ay napupunta sa mga mayayamang operators. Walang pakinabang ang ating bayan sa paglikom ng ating mga barya; inilalabas nila ito at dinadala sa ibang lugar sa halip na magpaikot ng ating kabuhayan. Ang sugal ay nakapagbabago ng personalidad. Ito ay nakaka-adict. Nagbibigay ito ng kaisipang baka mananalo na ako sa susunod, baka mananalo na ako sa susunod, … hangang hindi na niya ito mapigilan. Dahil dito, nagdadala ito ng paghahangad na magkaroon ng pera…kahit sa anong paraan. Sa isang bayan na maraming nagsusugal, dumarami din ang mga pangyayari ng mga krimen at pagnanakaw. Batid nating marami ang nagagawang kasamaan ang labis na paghahangad ng salapi. Marami tayong magagandang ugali at pagpapahalaga na nasisira dahil sa sugal: ang kasipagan sa paghahanap-buhay, ang pagtitiyaga sa gawain, ang pagtitipon nga maliliit nating kinikita, ang paglalaan ng pera sa pamilya at mahal sa buhay, ang pagiging kontento at may pusong nagpapasalamat sa mga maliliit na biyaya nating tinatanggap mula sa Diyos. Ang mga ito ay mga katangian ng mga Pilipino na hindi dapat
mawala. Ako’y nananawagan sa ating pamahalaan na pagisipang muli ang oryentasyon at direksyon ng kaunlarang hinahangad nito para sa ating mamamayan. Ang kaunlaran ay hindi masusukat lamang sa dami ng pera. Ang kaularan ng ating pagkatao ay may sukatan pang moral at espiritwal. Hindi komo ginawa ninyong legal ang STL ay matatawag na itong moral or nakabubuti sa ating mamamayan. Ako’y umaasa na ang ating kababayang nasanay sa ganitong buhay ay makatatagpo ng matatag na hanapbuhay na hindi nakadepende sa sugal. Linangin natin at gamitin ang ating likas at angking katangian na magbibigay-dangal sa ating pagkatao at magpapakita ng magaganda nating ugali. Nananawagan ako sa nakararami nating mga mamamayan: nakasalalay po sa ating pagkilos kung magpapatuloy ang panukalang ito ng pamahalaan. Himukin natin ang ating mga local na opisyal ng bayan na huwag nang ituloy ang testrun at operation ng STL sa ating mga pamayanan. Payuhan at gabayan natin sila tungkol sa pangmalawakan at pangmatagalang masamang epekto ng sugal sa ating sambayanan. Ipakita natin sa kanila ang dahilan ng ating pagtutol. Ipanalangin natin sila upang ang kanilang mga pagdedesisyon ay naaayon sa tamang direksyon ng tunay na kaunlaran ng ating pagkatao. Pagpalain nawa kayo ng Panginoon! +OBISPO ROLANDO J. TRIA TIRONA, OCD, DD
CBCP Monitor Vol. 10 No. 15 November 6, 2006
Statements
13
PRESS STATEMENT
CBCP Welcomes Supreme Court Decision THE CBCP welcomes with joy and appreciation the decision of the Supreme Court. With a very interesting vote of 8-7, the Supreme Court has spoken: No to People’s Initiative as has been conducted by Sigaw ng Bayan and ULAP. As declared earlier by Malacañang and the leadership of Congress, that decision eagerly awaited must be respected. Let it be so. Congratulations to the Supreme Court for standing free and independent despite external and expensive pressures. From the beginning, since January this year, the CBCP in several Pastoral Statements had expressed doubts on the People’s Initiative on account of the haste in the process and alleged deception or manipulation in securing 6.3 million signatures. From the moral standpoint, we should not on that account put the fate of more than 80 million people on such signatures. And so we prayed. We have reasons likewise to doubt the process whereby some from the House of Representatives plan to convert itself into a Constituent Assembly. Please pardon the term, but Charter Change by Congress converted into a Constituent Assembly will have all the appearance of “self-service” and “lutong makao.” We will pray against that. If Charter Change is really necessary, if a shift from the presidential to parliamentary form of government is really necessary, the CBCP had been recommending Constitutional Convention whose membership shall
be elected democratically. We hope to get in it the respectable and acknowledged legal luminaries of the country together with people of integrity in civilian society. If we cannot stop the train of Charter Change, we suggest that we change the tract of this train to Constitutional Convention. We will pray for it. What are the reasons given why we need to change the presidential system of government? Inefficiency of the system to bring progress and modernity, graft and corruption, economic poverty, social injustices, hunger, homelessness, illiteracy, unemployment of millions of our people. We must remember that the above reasons cannot be committed by the system of government nor by the present Constitution as such. It is people who cause them. If they will stop committing them, these problems will be solved, even before we change the constitution and shift to parliamentary system. Neither the Constitution of the Land nor any form of government will work miracle for the good of the people, but the people who run all the institutions of government through honest work. Any system of government, Presidential or Parliamentary or Monarchy, will be good if the leaders in it are servantleaders, men of credible integrity and transparent accountability. +ANGEL N. LAGDAMEO, DD Archbishop of Jaro President, CBCP October 26, 2006
Tidbits/from p6 But that is who the priest really is. At least that is how the Magisterium described him when it said:“The priest finds the full truth of his identity in being a derivation, a specific participation in and continuation of Christ himself, the one high priest of the new and eternal covenant. The priest is a living and transparent image of Christ the priest” (n. 12). In my ministry as bishop of the Diocese of Borongan, I have many times been shamed by my lack of belief on this teaching of the Church regarding the reality of the charism which every priest possesses. I placed more weight on the natural endowment of the priest than the spiritual power that he receives from the Holy Spirit. A case at issue happened recently. This occurred when some individuals from a barangay parish in the southern part of my diocese came one day to my office with reports, complaining that their parish priest does not know how to preach, that he goes on and on rambling in his homily with no topic being covered, that he is wasting their time. The reported parish priest is a very good minister of God, humble, plain, simple, dedicated to the work in the parish. And so I was taken aback at the report. But the complaint was there and I had to do something about it. And so I called the priest, asked him about the issue at hand and lis-
tened to his accounts. I then instructed him to always prepare his homilies, have them written, and read them from the ambo during the Holy Mass on Sundays. The priest, obedient that he was, obliged. He wrote his homilies religiously and read them to the congregation as instructed. It went on for a month or two and I thought everything went on all right with my order. I soon forgot about the whole thing when one day the parishioners of the said pastor came in flock to me, pleading that I would remand my instruction regarding the written and read homilies of their pastor on Sunday Mass celebration. They said his prepared and written homilies lacked the life that is needed to support them in their day to day life as Christians; that his homilies before the instruction had been much better, inspiring that is, and full of life; that they had touched the very core of their being, live words of a pastor who knows his people. Yes, I soon realized that homily is life: that his life was his homily and his homily was his life. I have to take back my instruction, to my chagrin. The parish that the pastor occupies is not just a human institution, a man-made organizational structure created by the Church for the systematic and efficient shepherding of the parishioners. The parish is first and foremost the creation of the Holy Spirit. Its
composition, organizational set-up, offices, the visions and missions, the program of activities, may look like an ordinary human organizational system but at closer scrutiny it contains powerful spiritual elements needed for a community to be built up as the new People of God in the locality. These are the People who are called by the Word of God, sanctified by the sacraments, brought together as one around the celebration of the Holy Eucharist, and served by the parish priest. That is why the Church normally does not entrust the parish to anybody except to a priest whose ordination made him a pneumatic person, a man possessed with the charism of a spiritual leader. In exceptional cases, as in the scarcity of priests, when some parish activities are entrusted to persons who are not priests, the bishop must appoint a priest who directs the pastoral care with the power of the pastor. The parish is truly conceived by the Church as the center of spirituality and Christian living in a given locality. The parish priest by the fact that he is ordained is himself imbued with the spirituality needed for the task of taking care of the souls in the area. Through ordination he is configured to Christ as the teacher, pastor and moulder of saints. Canon 1008 of the CIC in broad lines paints the priest in this manner: “By divine
institution some among Christ’s faithful, are, through the sacrament of Orders, marked with an indelible character and are thus constituted sacred ministers; thereby they are consecrated and deputed so that, each according to his own grade, they fulfill, in the person of Christ the Head, the offices of teaching, sanctifying and ruling, and so they nourish the people of God.” That the bishop appoints the priest to be a pastor of a certain parish implies that the priest possesses the qualities needed for pasturing the flock. The Church is particular on this. Hence, the provision in the Code specifies that the parish priest must “be outstanding in sound doctrine and uprightness of character, endowed with zeal for souls and other virtues, and possessed of those qualities which by universal or particular Law are required for the care of the parish in question” (cf. Can. 521, § 2). Consequently, the parish priest is not just an institutional leader. He is a truly charismatic leader, one who possesses powers and compe-tences for the proper exercise of the threefold function of sanctifying, teaching and governing the baptized individuals in a fixed locality, welding them together and forming them into a community of believers called the parish. That is the mystique of the parish priest.
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 month-long 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, DD Archbishop of Jaro President, CBCP October 23, 2006
Roman Catholic Bishop of Antipolo Bishop’s Residence, Taktak Road, Antipolo City
Pastoral Statement A Hotel-Casino is being established at the former “Soundstage” building beside the Sta. Lucia Mall and near Robinson’s East Mall at the corner of Felix Avenue and Marcos Highway in Cainta, Rizal. We are protesting against this casino, which will surely bring great harm to our people here in the province of Rizal. Gambling in itself is not immoral. It becomes morally unacceptable when it deprives someone of what is necessary to provide for his needs and those of his dependents. It is also immoral when it becomes an addiction. Gambling also promotes laziness. It encourages dependence on luck rather than on hard work in order to improve one’s situation in life. These factors that make gambling immoral are present in casinos. Businesses have collapsed because of casino gambling. Jobs have been lost. Families have been broken. Graft and corruption have been committed in offices due to losses in gambling. And in some cases, deaths and suicides have resulted. It is bad enough that Fiesta Casino was set up in Eastridge, Binangonan, Rizal last year. This casino beside Sta. Lucia Mall and
Robinson’s East will definitely be of greater harm to our people because of its location. While Fiesta Casino in Eastridge is far from populated areas, this planned casino is beside Sta. Lucia Mall and Robinson’s East Mall, constantly teeming with people who love to shop and relax with their children in these familyoriented malls. Besides, this casino is in front of a computer college and a medical school. We are appealing to our local government officials, to Pagcor, and especially to our President, Gloria Macapagal Arroyo, under whose direct authority is Pagcor, to stop the establishment of this casino. We are exhorting our people to pray and act together in order to fight this culture of gambling which some people are promoting so that they can rake in big amounts of money, unmindful of the great harm it does to our people. May our Lord Jesus, through the intercession of Mary, Our Lady of Peace and Good Voyage, the Virgin of Antipolo, bless and protect us.
By the roadside/ from p7
doubted I could make it on time. But right when the priest was leaving I arrived and, guessing right where he was heading, I said, “That’s ok, Father Art. I’ll go there.” Thank God, she was still there, and still praying—no surprise to me—the rosary. I chose the longer rite of the Anointing of the Sick. I could still hear her clear responses. I even thought for a moment she was back to normal. After the Anointing, I felt so glad I was there to minister the sacrament to her. Then, as the doctor was coming in to take charge of things, she suddenly started breathing extremely slowly, like she was slipping away. At one point she opened her eyes and looked at us
ments, even sharing properties in some communities. ‘Communion with holy people’ has an encompassing explanation from Vatican II. It means communion among the faithful in three states: first, those who are still pilgrims on the face of the earth (the Church militant), those being cleansed or purified in purgatory (the Church suffering) and those enjoying glory in heaven (the Church triumphant) [Lumen Gentium, no. 49]. I say this ancient doctrine offers an answer to grief, admittedly for personal reasons too. I’ve already lost four family members to someone called by St. Francis ‘Sister Death’. The most recent happened
on October 12, 2006, the eve of the anniversary of the last apparition at Fatima. What a timing, I told myself, for someone whose every day was suffused with the rosary. I was traveling with my bishop three towns away from my hometown when I received an urgent call from one of my sisters. She was in tears and was asking me to hurry home. I knew what that meant. I asked, “Is she still there?” “Yes,” came the answer. “But we don’t know for how long. Please hurry.” I said, “I’ll be there. Tell her to wait for me.” Unknown to me, my sisters sent a niece to fetch another priest at the rectory. They
+GABRIELV. REYES, DD Bishop of Antipolo around her for the last time. Then, right before my very eyes, my Nanay gently, peacefully left this life. But, frankly, it has yet to occur to me that she ‘departed’. I think the word could be a misnomer. Why? Because today the Body of Christ that I take during Communion still unites me with the Lord and the Lord unites me with her and many others whom Jesus has given fuller birth to. “For I am convinced that neither death nor life, nor angels, nor principalities, nor present things, nor future things, nor powers, nor height, nor depth, nor any other creatures will be able to separate us from the love of God in Christ Jesus our Lord” (Rom 8:38-39).
Reflections
14
Acceptance Bp. Jose R. Manguiran, DD I have to accept the fact that I have only one life to live by, never to be substituted. I must sow this one and only life in the ground of humanity, so that it can bear fruit to be picked up by the pilgrims of this earth. How can the rising by resurrection be possible without the grounding by Incarnation? Did not Christ say, “Unless a tree dies, it will not grow.” I must accept the fact that I have no absolute control of my life; For when I take a ride in a bus, in a car, in a boat, in an airplane, in a tricycle, my life is in hands of the driver. If I trust my life at the hands of the drivers frail as they are, I have but to trust God who is the absolute pilot of my life. I believe that when I am in the deepest state of misfortune and suffering I cannot invite others to join with me in my anguish; I am alone to bear the weight of pain. However, when I am in the state of joy, many, I believe, are willing to share with me the laughter
and feastings. This is a hard fact, a human lot to be accepted willingly. I believe that my apostolate, however great I might think of it, is really a very small contribution compared to the vast apostolate of the Church. But, however tiny it is, however unnoticeable my share is, it must be done; it is necessary for without the tiny grains of sand, no beach can be formed to launch a thousand ships across the ocean. I believe that in the evening of life, some spectra of my energy have to fade away, never to be retrieved. I must be humble enough to admit that I have to lose myself. If I rise the next day, it is God’s hand that pushes me on to face the challenges of living. I should continue to conduct my life in accordance to my decision. When I accept all what life entails, then death is no longer a stranger but a friend. A friend, as usual, will accompany me to where I belong.
Bo Sanchez
Do What Love Demands I now own a cell phone. People who have been reading my stuff for a few years know how I love the simple lifestyle, ala St. Francis of Assisi. I’ve always wanted an uncluttered and free life. I didn’t want ringing, beeping, and vibrating things disturbing my prayer time. And for the sake of humility (or so I thought), I didn’t want the status symbol of a cell phone hanging from my belt. So except for my computer where I write my books, for many years I’ve avoided all sorts of personal gadge-
try, equipment, and other luxuries: no car, no cellular, no beeper, no wristwatch, no walkman, no girlfriend, etc. But slowly, I had to face harsh reality. My once friendly, gentle, and otherwise mentally balanced staff of seventy-five people “either working for SHEPHERD’S VOICE, or my Catholic community, or ANAWIM (our work for the poor)” have become more and more violent these past few months. I hear screams like, “Where were you? Planet
Dap-ay by Nov. John Jay C. Magpusao, OSC
Laiko Lampstand/ from p7 “She didn’t, but only after I explained to her that if our mission in life was really to serve our fellowmen, Guiuan and not Manila, was the place for us. So we went to that town in 1906— to live there till the day we die.” With the assistance of the priest, Dr. Lugay succeeded in putting up a small hospital. But this was later demolished by a typhoon. …… Being the only physician in that part of the province in those days, Dr. Lugay could have easily enriched himself. That is, if money had been his chief reason that induced him to move his family to Guiuan and spend his life among the people there….. Today, (December 1951), … he looks older than his 77 years. He has paid for his night without sleep, for his delayed meals, for his numberless trips of mercy to different towns, barrios, and villages, for the thousand and one things he did for the people he loved with all his heart, with all his soul and with all his strength. He has difficulty in walking now because he sustained a leg injury some time ago when he fell into a ditch while rushing to a dying patient at three o’clock in the morning. But despite his injured leg, Dr. Lugay does not fail to attend his daily tasks. In his modest but tidy clinic, there is no glittering display of chromium or enamel; no wheeled stretcher; no snappy nurses to help him … His attendants are a couple of girls he has trained to do minor medical chores. He pays them at the end of each working day— without fail. I asked Dr. Lugay why he paid them every day instead of on the fifteenth or thirtieth of the month, as is the usual practice in other offices.
CBCP Monitor
“They can’t wait that long; they need the money every day.” “But do you always earn enough to pay them and still have some left for yourself?” “I always have enough for their wages at the close of the day,” he replied. “That is something I do not worry about any more. When no patients come in the morning, somehow I know that there will always be some in the afternoon.” I remarked that he seemed to have much faith in something, an unshakable belief in some unseen power. “Yes, I live on faith,” he said. “I have never worried about money, food or anything I need in order to live. Even as a young man, I always kept alive my faith in God. I read my Bible. Why should we really worry about things we need?” He then knitted his graying eyebrows, and quoted a Biblical passage: “Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on. Is not the life more than meat, and the body more than raiment? “Behold the fowls of the air, for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? “And why take ye thought for raiment? Consider the lilies of the field, how they grow; how they toil not, neither do they spin; And yet, I say unto you, that Solomon in all his glory was not arrayed like one of these.” Am I lucky to have a model of a grandfather! Being named Jose after him, carries a big responsibility—to be a model Christian likehim! Can the reader say a little prayer for this generous soul—Jose Raquelsantos Lugay? Thank you.
THE Novices who are occupying the rooms at the formation house’s upper ground floor established a homeowners association. In promoting their “village,” they take pride in one of the main features of their place—that it is overlooking dap-ay! If you happen to visit the St. Camillus Novitiate here in Baguio City, one of the notable features, indeed, that would somehow steal your attention is the dap-ay. It is situated in the garden. The verandas are good vantage points to see its beauty. Dap-ay is a circular place made up of stones, a bonfire at its center, where the natives of the Cordillera, primarily the elders, meet and decide things for the tribe. The Novitiate’s own version of dap-ay was constructed barely a year ago. It was blessed last year on St. Camillus Feast Day. The dap-ay is dear to me. I have spent calm moments with it. I like it for its being accommodating. One morning, I just sat there, romancing with the morning drizzle partnered with the thick fog. One cool afternoon, I just laid myself down there, watching the clouds above. Sometimes, I moved out from the chapel and instead did my meditation down at the dap-ay. As I was sitting down at the dap-ay one instance, I was reminded that it was in this very dap-ay that we had our first community picture. I can gleefully reminisce how excited everyone was on that occasion to
smile and project before the camera. Our photo is now displayed at the receiving area. On the ground portion of the dap-ay are small stones. They come in different shapes, weights, and textures. Some are colored white while others are dirty-white, black, gray, brown, bluish, and greenish. Some have stripes or spots. We are thirteen in our community. Eleven formands and two formators. We come from different regions in the Philippine archipelago, from north to south. We speak different dialects but thanks to Tagalog and English that facilitate the language barrier. We have different family backgrounds and orientations and we have developed our own principles in life. That’s why we have different attitudes, characters, and perceptions on things. We have different talents, abilities, and skills. We have considerable age gaps. Some are already infected with HIV (hair is vanishing!). A number of us had already spent years practicing their professions for a career while others are young fresh college graduates devoid of any working experiences in the real world. We laugh differently. Some are very talkative or noisy for that matter while some are just mild. Some prefer to be in silence while some become perturbed with silence. There are so many different things that can be found in everyone of us. In other words, we are individually unique beings that are gathered together in one place, just like the various stones dispensed on the ground of the dap-ay. The stones, though different from each other, congregate in the dap-ay surely for a rea-
Vol. 10 No. 15 November 6, 2006
Mars?! We’ve been looking all over the world for you these past three days!” Suicide attempts have been reported to me. A few have been acting weird every time the moon is full. And I have received a few death threats from otherwise very loving people, if I don’t get a cell phone. I’ve realized that there is one law above every other law. Yup, even above my desire for simplicity. Or prayer. Or humility. It’s called the demand of love. If I love these people, I’m going to get a cell phone. Whether it’ll interfere with my simple lifestyle, my prayer life, and my great humility. (You see, I’m the most humble person in the world. I get
awards for my profound humility. You know, I’m so humble that blah, blah, blah, blah, blah...) What does love demand in your life? Disturbing your prayer time because your little son wants you to carry him? Not attending your prayer meeting this week because its Mom’s birthday? Saying “yes” to a leadership position even if you really want something low-key? Saying “no” to an abusive friend even if everything about you wants to say yes? For me, it was the simple act of getting a cell phone. I also got myself a girlfriend who later became my wife, but that’s another story.
son. They are for the aesthetic value of the structure, to give it a natural touch or to project its ethnicity. Non-stiff-looking and not unnatural, a contrast if it is cemented. And definitely, they wittingly serve to prevent dusts or mud if it rains. Our formators and we Novices, though different from each other, congregate here in the Novitiate, for a reason. We, the Novices, at this time being, are initiated into the life of special consecration in the Order of St. Camillus. Having called by God Himself to share in the works in His vineyard, we are now a step higher in showing our human and Christian maturity vis-à-vis our intention to respond personally and freely to the vocation of charity to the sick. Making our way up here in this mountainous city meant our utmost desire to study, experience, and understand deeper the meaning of religious life in general, and Camillian life in particular. Most importantly, here are we, provided with ample time to go through a life of intense prayer to deepen our experience of God. It is believed that it is only through our relationship with God that light shines and the meaning of our submission to opt for this kind of life-mission is clarified. Our formators, on the other hand, are here to guide us. Since nurturing our vocation is a personal thing, they give themselves to us to help us see the progressions or regressions in our disposition to follow the footsteps of Christ, the Good Samaritan, and to help us widen our perspective in making ourselves more effective and fruitful in the service to our brethren. They, in the end, with God’s grace, examine and ascertain our suitability in this kind of vocation. Bisaya, Ilonggo, Ilocano, Pangasinense, Bicolano, we journey together in this road less trodden, so mysterious, that needs our open hearts and minds, as we rub elbows together daily, to understand fully the works of God. We first lit the bonfire at the center of the dap-ay as a community when we momentarily transferred our refectory in there one evening. It was our first dinner outside. For a change! After sharing the graces God provided us that evening, we had jammin’ and jokin’ to the delight of our hearts. And as we enjoyed the
moment together, the bonfire at the center silently comforted us with its warmth. In one Lectio Divina (we usually do it on a Sunday afternoon after our morning apostolate at Baguio General Hospital and Medical Center), where community life was the topic, the sharers on that day expressed to the community their feelings and reflections on how everyone, with their diverse personalities, affected them. While their brothers, on occasions, have become a source of irritation, annoyance, and “pains in the ass,” on the other hand, those same brothers, like the bonfire at the center of the dap-ay, gave them the warmth of fraternal love expressed in their being supportive, understanding, and accepting towards them despite their human limitations. Having somebody who listens to your troubles and confusions without prejudices and judgments, having somebody who is alwa0ys ready to give you his own insights and opinions on issues without discriminating your own points of view, having somebody who lends a helping hand to you without pre-existing conditions, and having somebody whom you can share your simple joys, are genuinely the warmth that community life provides. Big stones piled up together made up the circular structure of the dap-ay. Cement were placed in between them so that together they become strong and one. On them then that I frequently sit or lie myself down to reflect on how am I faring now with my life and with my community. God, who has no beginning and has no end, after all, is the one who invited the thirteen of us to live together in unity despite diversity here in the Novitiate. His unconditional love is encircling us, strong beyond compare. Mindful of this great love, may everyone of us continuously be inspired to constantly and mutually be charitable with each other, be more respectful, patient, and kind to share our values and personal gifts for the development and progress of us all.
CBCP Monitor
CINEMA Reviews
November 6, 2006
Title: THE BANQUET Running Time: 99 mins Lead Cast: Ziyi Zhang, Daniel Wu, Xun Zhou, You Ge, Jingwu Ma, Xiaoming Huang Director: Xiaogang Feng Producer: John Chong Screenwriters: Gangjian Oiu, Heyu Sheng Music: Tan Dun Editor: Miaomiao Liu Genre: Action/Romance Cinematography: Li Zhang Distributor: Location: China Technical Assessment: Moral Assessment: CINEMA Rating: For viewers 14 and above
they forgot about the heart of the moviegoer. For a film that's seen as a Chinese "Hamlet," that's criminal. The acting never seems to take off, the lines are delivered with not enough soul, there is ice in the emotions where fire should be. Had The Banquet given more attention to projecting the inner workings of the human soul, it would have rated a "4" from CINEMA, but as it is, artful though it is, it can't be judged as more than "average." The Banquet is a story of nearly epic proportions throwing the limelight on deceit, betrayal, lust for both flesh and power?evils that have resided in the depths of the human heart since time began. It gives us a glimpse of what wickedness man is capable of and sends us reflecting on the all-pervasiveness of evil. Killing your brother? Didn't Cain do that to Abel? News nowadays still speak of the same crimes found in the Bible. Fiction and non fiction are filled with stories of obsessions and destructive desires?regardless of their geographical or chronological origins. And what culture, in whatever era, is exempt from the hunger for power, or free from sins of lust and jealousy? There seems to be no God-fearing character at all in The Banquet. Its saving grace is its conclusion: see what happens to a life without God.
It is the 10th century in Ancient China. The emperor dies under mysterious circumstances, and the suspected culprit, his brother Li (Ge You) inherits both the throne and the object of his lust?his hot, young sister-in-law, Empress Wan (Zhang Ziyi), who was once in love with the Crown Prince Wu Luan (Daniel Wu). Threatened by Wu Luan who is certain his uncle killed his father the original Emperor, now emperor Li banishes Wu Luan and sends royal assassins to finish him off lest he attempt to reclaim the throne. The Empress, still holding a torch for the banished prince Wu Luan, sends elite warriors to protect him, leading to his escape. Wu Luan eventually finds his way back to the palace, which upsets Emperor Li who, failing to kill
him in a duel, attempts to exile the prince again. High on his victory as new emperor, Li is unaware that some of his subjects see him as a usurper, and some?including his devious wife Empress Wan?want him dead. The Banquet is an elaborate visual masterpiece with lavish sets and costumes, masterful choreography and technical perfection. Every frame is a study in cinematographic excellence so overpowering that the audience, enthralled by eye candy, might just be willing to forget about the story or the rest of the film if only to have an eyeful more of the same. And that's the problem. Its makers seem to have focused on making The Banquet such a feast for the eyes?particularly the eyes of jurors at international film festivals?that
As a travel writer; 29-year-old Pippa McGee (Heather Graham) spends most of her time traveling. There is no one expecting her anyway-the only other person at home in her dad, who is too busy with his publishing form and can't seem to take some moments for them to greet each other, or for a chitchat. This time home she tries again to connect with him but to no avail. However, the situation changes a few days later, when he suffers a heart attack. She takes care of everything that needs to be done for him. At the hospital and somewhat better, the father asks her to look after the publishing company. But she finds a vice president Ian Dray (Davide Sutcliffe) in charge, whom she met a while ago. They come to an agreement of sorts and she gets to do the next issue of "Wedding Bells," one of the firm's publications. She gets the assistance of all women staff, including best friend Lulu (Sandra Oh). But things become a hassle when doing the magazine requires as agreement of what goes in it, and she finds herself attracted to two guys, also keeping an eye of her father. This is presented as a romantic comedy. While Heather Graham tool sufficient to act her part, the others in the ensemble cast did not do as well. The story includes too many
Title: CAKE Running Time: 95 mins Lead Cast: Heather Graham, David Sutcliffe, Taye Diggs, Sandra Oh, Cheryl Hines, Bruce Gray, Keram Malicksi-Sanchez, Sarah Chalke Director: Nisha Ganatrace Producer: Regina Robb Screenwriter: Tassie Cameron Music: Editors: Mike Munn Genre: Comedy Cinematography: Distributor: First Look Media/Sky Films Location: Ontario, Toronto, Canada Technical Assessment: Moral Assessment: CINEMA Rating: For mature viewers 18 and above
CBCPMonitor SUBSCRIPTION RATES
The CBCP Monitor is published fortnightly by the CBCP Media Office, with editorial and business offices at 470 Gen. Luna St., Intramuros, Manila. PO Box 3601, 1076 MCPO • Domestic 1 Year Php400.00 2 Years Php 750.00 • Foreign: Asia 1 Year US$ 55.00 • All Other US$ 80.00
subjects for each to be effectively portrayed. The character of Pippa however is interesting: an almost thirty-year-old "girl" is still a Peter Pan who has to grow up, see things the way she should and learn to feel and act her age. Cake is a merry mix, but not too funny. Pippa has traveled so much on her own and experienced a lot, yet she is not ready to get married because of her experience of her home life. She did not have a read relationship with her father and mother. The father gave himself to his work away from wife and child, and the mother
had had her own interest. Pippa's mind was focused on what happens after marriage: no togetherness, misunderstandings, estrangement, divorce, etc. Then she and her staff, in planning the magazine agreed that, to sell, it should have subjects on love, be intimate, have a baby without necessarily touching on marriage. Cake shows for instances suggesting intimacy, with two of its characters, each getting involved with two different persons. In the end, Pippa and four of her friends find the meaning of love that leads to marriage.
Name ___________________________________________ (Family Name)
(Given Name)
(Middle Name)
Mailing Address __________________________________ _________________________________________________ Phone No.: _______ Fax No.: ______ E-mail: __________ Mode of Payment Check/PMO enclosed Cash Payment (Payable to: CBCP Communications Development Foundation Inc.)
______________________ Signature
PLEASE SEND TO: CBCP Monitor, P.O. Box 3601, Manila, Philippines 470 Gen. Luna St., Intramuros, Manila, Philippines | Tel (632) 404-2182 • Telefax (632) 404-1612 Or e-mail this at cbcpmonitor@cbcpworld.com
15
Title: KALELDO Running Time: 95 mins Lead Cast:Johnny Delgado, Cherry Pie Pichache, Angel Aquino, Juliano Palermo, Criseldo Volks, Alln Paule Director: Brillante Mendoza Producer: Brillante Mendoza Screenwriter: Boots Agbayani Pastor Music: Jerrold Tarog Editor: Philipp Espina Genre: Drama Cinematography: Odyssey Flores Distributor: Location: Pampanga Technical Assessment: ½ Moral Assessment: moralratingmoralratingmoralrating CINEMA Rating: For mature viewers 18 and above
Magkakapatid sina Susan (Cherry Pie Picache), Lourdes (Angel Aquino) at Grace (Juliana Palermo), mga anak ng biyudong si Mang Rudy (Johnny Delgado), isang manunukit (woodcarver) sa Pampanga. Sa tatlo, pinakamapag-aruga sa amang may sakit si Susan, isang tomboy, nguni't pinakamalapit ang loob ng ama kay Lourdes na tinuturing niyang pinakamaabilidad sa paghahanapbuhay. May pagkarebelde at mapaghanap naman ng kalinga ang bunsong si Grace pagkat dama niya'y pinapaboran ng ama ang dalawang kapatid niya lamang ngunit hindi siya. Mahigpit sa pagdidisiplina si Mang Rudy sa kanyang mga anak, at hindi nagaatubiling sampalin ang mga ito nang hantaran kung palagay niya'y wala sa lugar ang mga kilos nito. Makikita ang bunga ng kanyang paghihigpit nang sila'y malalaki na at nagsipag-asawa na si Lourdes at si Grace; samantala, pinatira naman ni Susan ang kanyang babaeng si Weng (Criselda Volks) sa kanilang bahay upang makatulong niyang mag-alaga sa ama. Hihigpit ang di pagkakasunduan ng mga magkakapatid hanggang sa mamatay ang kanilang ama. Makatotohanan ang kuwento ng mag-aamang sama-samang naninirahan sa ilalim ng iisang bubong. Lalo't higit sa script masasalamin ang iba't ibang pangyayari at mga damdaming iniluluwal ng mga ito sa pangaraw-araw na takbo ng buhay. Sapagka't ang isinasaad sa malalim na dialogue ay mga karaniwang situwasyon o suli-
ranin ng mga magpapamilya, madaling makaantig ng damdamin ng nanonood ang mga namumutawi sa bibig ng mga tauhan. Napakagaling ng pagkakaganap at characterization ng mga pangunahing tauhan?lalo na nila Picache at Delgado?sa ilalim ng direksyon ni Brillante Mendoza. Pinag-isipan ding mabuti ang paglalahad ng iba't ibang aspeto ng buhay sa Pampanga, at binigyang halaga ang mga ito ng makinis na sinematograpiya, kung kaya't naisilid ang istorya ng pamilya sa loob ng kultura ng kanilang inang lalawigan bagama't ang ubod nito'y ang buhay ng mag-aama. Binibigyang-diin ng Kaleldo pagkabuo ng loob ng isang magulang sa pagdisiplina sa mga anak at paghubog sa mga ito sa matuwid na landas. Ipinakikita ng pelikula na ang kalalabasan ng mga anak ay hindi lamang sa pagdidisiplina ng ama manggagaling kundi sa maraming mga bagay na pinaghahabi-habi ng panahon. Ano mang sidhi ng pagnanasa ng magulang na maituwid ang anak, maaaring hindi pa rin niya matupad ang kanyang mithiin sapagkat ang tao ay mayroong sariling pag-iisip at paninindigan na sa paglakad ng panahon ay siya nitong nagiging gabay na pangsarili. Sa kabila ng paghihigpit at pagmamahal ng magulang, maaari paring madapa o mahulog ang anak sa masama. Ngunit sa kabila ng lahat, ang disiplina ay nagsisilbi pa ring punla na nag-uugat sa diwa ng isang anak na sa takdang panahon ay nagbubunga ng kabutihan.
We are jus t a click away ... • www.cbcponline.net/cbcpmonitor • www.cbcpworld.com/cbcpnews • www.cbcpworld.com/cinema
www.cbcpworld.com | training@cbcpworld.net | +632 4041612, 4042182
Vol. 10 No. 15
The CBCPWorld Network A network of Dioceses, Parishes, Catholic Schools and religious groups. Today, over a hundred of them nationwide. Pursuing one mission, linked under one nationwide satellite system. Connected together with the same passion for the Gospel. Our Broadband Connectivity is delivered to our network members through a VSAT system on a C-band or through a wireless IP system on a microwave platform, originating from our network operations center in Clark Special Economic Zone in Angeles City. Our Content Department aims at saturating the cyberspace with wholesome contents that are faith-related, educational and social-advocacy oriented. Its services are: web designing, web maintenance, web hosting, content sourcing and editing, and video production. Our Content Department aims at saturating the cyberspace with wholesome contents that are faith-related, educational and social-advocacy oriented. Its services are: web designing, web maintenance, web hosting, content sourcing and editing, and video production.
16
People, Facts & Places
PBS Opens 1st Regional Office, Bookstore in Visayas THE Philippine Bible Society (PBS) inaugurated its first Regional Auxiliary Bible Office (RABO) and Bookstore in Cebu City last October 11, in a ceremony attended by members of the PBS Board, managers, and key Roman Catholic and Protestant leaders. "This is a historical event, meaningful and memorable," said Cebu Archbishop Ricardo J. Cardinal Vidal, who was the guest of honor at the inauguration. He also expressed his joy at how the place has been transformed and has become a venue for making the Bible known in Cebu. The 75-year old Cardinal, who has served as Archbishop of Cebu for 25 years and as a Cardinal for 21 years, reaffirmed his love for the biblical apostolate as he supported the establishment of the PBS office. Vidal was one of the reviewers of the Magandang Balita Biblia, 1980 and gave the Imprimatur to the Ang Bag-ong Maayong Balita Biblia 1999. For nearly 107 years, the Bible Society has maintained its offices and two bookstores in Manila. Its choice of Cebu as a location for its regional office is strategic, since the Visayas region is a key growth area for PBS translation, marketing, and fundraising programs. PBS Chairman and President Bishop Efraim Tendero said, the opening of the first RABO office will serve "to make the Bible more available, accessible and affordable to more people." "This is in keeping with the Bible Society's vision of a Bible for every Filipino for a transformed Philippines," he said. He also expressed hope this country will become a better nation and that the stigma of a Christian and corrupt country will be erased. PBS General Secretary Mrs. Nora G. Lucero, meanwhile said: "Our vision to see a transformed Philippines in partnership with churches compels us to be in several places to make the Bible more accessible and responsive to the needs of the area." She acknowledged Dr. Ricardo Jumawan as the chief architect and prime mover of the PBS' regionalization program. She also thanked the PBS Board, "whose proven competence is beyond question and leads PBS with their wisdom." Also in attendance were Board
CBCP Monitor Vol. 10 No. 15 November 6, 2006
Markings members Mrs. Florencia Tarriela, Atty. Robinson Landicho, Mr. Rene Cristobal, Bishop Cesar Punzalan III, Dr. Jonathan Exiomo, Atty. Edith Santos, Mr. Dante Lanorio, Ms. Amy Herrera, Rev. Marie Sol Sioco and Mrs. Lydia Aherrera. Lucero also commended the help extended by Rev. Fr. Joseph Tan, Elena Jarantilla, the Archdiocese Board of Cebu and Estrella Del Mar, Chairperson of the Cebu Lay Formation Center. Some of the evangelical leaders present were: Rev. Noel Centeno, President of the Metro Cebu Ministerial Fellowship; Rev. Jose Bernaldez of the United Church of Christ in the Philippines; Rev. Joseph Bayawa from Christ Commission Fellowship – Cebu; Pastor Danny and Mrs. Corie Varela of the Philippine Council of Evangelical Churches; Rev. Ildefonso Alfafara, General Secretary of the Baptist Conference of the Philippines; Rev. Alvin Rival and Pastor Gerardo Lisbe of the Greenhills Christian Fellowship – Cebu; Rev. Val Chaves, President of the Foursquare Gospel Churches in the Philippines; Pastor Shawn Maragni from the Cebu House of Prayer/YWAM; Pastor Brian Longridge of YWAM Cebu; Rev. Juan Coromina of YWAM; and, Pastor Wilvey Pepito from the God of Grace Christian Fellowship. Representatives of Bible retailers like Catholic Trade, OMF Literature, and Philippine Christian Book Store were also among those who graced the inauguration. Lucero hailed the event as a beautiful display of unity in God’s Word by the Christian community in Cebu. Rev. Manuel Cabardo, Regional Manager for Visayas, manages the RABO. He is assisted by a bookkeeper, a cashier, and a warehouseman. As part of its Regionalization Plan for 2006-2008, the Bible Society will establish four regional offices to expand the reach of the Bible Society ministry. PBS said there are Regional Officers already based in Davao City, for Mindanano and Dagupan City, for Northern Luzon and a RABO for Bicol will be appointed soon. It also said that other RABO bible centers will be inaugurated as soon as plans are finalized and funds become available. (Herbert Osio, Juliet Jimeno)
PBS Board Members with General Secretary Nora Lucero and His Eminence Archbishop Ricardo J. Cardinal Vidal.
His Eminence Ricardo J. Cardinal Vidal leads the ribbon-cutting ceremonies during the inauguration of the PBS' regional office.
CELEBRATED. Christian Family Movement (CFM); 50th foundation anniversary; September, 2006. Hailed as the first and oldest Church-based family life organization in the Philippines, the CFM is under the guidance of the Episcopal Commission on Family Life (ECFL) of the Catholic Bishop’s Conference of the Philippines, and the Episcopal Commission on the Lay Apostolate (ECLA). The first CFM unit was established in September 1956 by Mr. & Mrs. Tony and Teresa Nieva and has since then pioneered the development and delivery of family life programs in the country which cater to the youth, premarriage, marriage and family enrichment, as well as for single parents. CFM’s current national chaplain Msgr. Manuel Gabriel said the movement’s “charisma is family life. It is a community of families called to witness Christ and its mission is to evangelize and to be evangelized by families and communities through its family life programs”. The CFM, Msgr. Gabriel added, “attempts to live family-style spirituality in a highly practical way. A typical CFM unit is composed of six to eight families, with the adults meeting two evenings a month in each other ’s homes. Through the dynamics of group interaction, Christian values are strengthened and families reach out in action to others”.
CELEBRATED. University of Negros OccidentalRecoletos (UNO-R), Bacolod City; 60th foundation anniversary; 2006. UNO-R traces its beginnings to 1946 when, shortly after World War II, it opened as Occidental Negros Institute (ONI) offering elementary, high school and three tertiary degree programs. On May 15, 1957, ONI was raised to a university status and thus changed its name to University of Negros Occidental (UNO), the first university in the province. Five years later, in May 1962, UNO passed into the hands of the Augustinian Recollect fathers, thus becoming UNO-R or University of Negros Occidental-Recoletos. Now, after 60 years, UNO-R takes its pride of having produced tens of thousands of students who are now successful in their chosen fields of endeavor, all having been nurtured according to the Augustinian ideal of “Caritas et Scientia”.
DIED. Brother Rafael S. Donato, FSC, 69, president of De La Salle University-Araneta and Brothers’ Community Director of La Salle Green Hills (LSGH); of accidental drowning; in Morong, Bataan; November 2, 2006. Br. Rafael Donato, FSC (Serafin Ramon Donato), or Brother Rafe to his confreres, a member of the Brothers of the Christian Schools or De La Salle Brothers, was a known and highly esteemed educator and religious brother. Born in Vigan, Ilocos Sur, on Oct. 12, 1937, Brother Rafe celebrated his golden jubilee as a La Salle Brother last Oct. 16. He served the Lasallian family for 50 years and was described as “an exemplary brother, outstanding teacher and visionary leader of schools and the Philippine District (of his congregation).” He studied at De La Salle College in Manila and pursued graduate studies in Columbia University and Harvard University. He held various positions in De La Salle institutions and his religious congregation. He was president of LSGH from 1970 to 1973, De la Salle University from 1991 to 1994 and president and dean of the graduate school of La Salle Lipa. In his will, Brother Rafe expressed the wish that donations in his honor be made to the Foundation for Sharing Lasallian Education. DIED. Msgr. Ildefonso Odi, 102, a retired member of the archdiocese of Jaro (Iloilo) clergy; September 28, 2006; of lingering asthma; in St. Paul’s Hospital, Iloilo City. Born on January 17, 1904 in Bugasong, Antique, Msgr. Odi was ordained priest on March 14, 1937 by the late then Cebu archbishop Gabriel Reyes, after which he served the archdiocese of Jaro in various positions. He first served as Curate in Miagao, Iloilo. During World War II, he served as chaplain in the USAFFE and became a prisoner of war at the Japanese concentration camp in Capaz, Tarlac. Serving under the archdiocese of Jaro, he was assigned as parish priest in Magdiwang, in Sibuyan, in Romblon, in Miagao, in Leganes, and finally in Janiuay, Iloilo, his last assignment prior to his retirement. His other assignments include: as member of the Archdiocesan Board of Consultors, member of the Archdiocesan Presbyteral Council, and member of the Archdiocesan Council of Administration. After his retirement, he stayed at his residence in Bugasong, Antique.
Plans Afoot to Protect Old Church DARAGA, Albay—Church officials have released a plan to save the country's one of the best church architectures here, which may be declared a "national treasure." Built in 1772 by Franciscan Missionaries, the Our Lady of the Gate parish church is poised on a hill with breathtaking views of the vast sea and Mayon volcano. The church is a "priceless relic" for art aficionados for its striking architectural designs made from volcanic rocks and its façade gives the church its distinction from other churches in the country. It contains archeological relics and rare religious emblems carved throughout the entire face of the church, even up to the belfry. The church which has accompanied the people of Albay through centuries is perceived as central to the psyche of the province. Yet the edifice is presently vulnerable, with some parts falling into disuse and disrepair. Fr. Jovic Lobrigo, the parish priest, admitted that the absence of renovation guidelines and maintenance procedures in the past gradually changed the original visage of the church. "Because of the many works
of repairs, additions and modifications done in the lifetime of the church and its premises, there has been a considerable loss of cultural values," he said. His statement matched with the sentiments of the Heritage Conservation Society of the Philippines (HCS) in a petition to the Catholic Bishops' Conference of the Philippines (CBCP) last July 3 complaining about some priests "defacing" old churches. It asked bishops to stop
priests who "have taken it upon themselves to modernize and renovate heritage churches under their care without proper consultation with agencies mandated to protect cultural and historical heritage." The Daraga parish has formed a new group tasked to submit plans for the church's conservation and is looking into long-term solutions to its preservation needs with the help of some architects, engineers and historians. Plans Afoot / P4