Feb 5-18, 2007 - CBCPMonitor

Page 3Monitor CBCP

Vol. 11 No. 3

ECIP 5-18, Tackles February 2007

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IP Education System

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Marriage: A Bond Which is Unique and Definitive

Message for the World Day of Leprosy

THE Catholic Bishops’ Conference of the Philippines (CBCP) has called for free and credible elections.

The prelates urged the faithful for a massive effort and put necessary measures that would guarantee “clean, honest and peaceful” elections in May this year.

CBCP Calls / P4

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The Dignity of the Rural Poor—A Gospel Concern

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CBCP Calls for Free, Credible Polls

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CBCP Monitor Protagonist of Truth, Promoter of Peace Februar y 5-18, 2007

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Vol. 11 No. 3

Bishop of Melo Commission Resigns A BISHOP member of a commission formed by Arroyo last year to investigate the spate of killings in the country has resigned his post recently.

Butuan Bishop Juan de Dios Pueblos cited the long preparation for the 40th Jubilee year of his diocese as reason for his resignation.

Bishop / P4

Rural Poor, Victims of Unjust Economic Order, says CBCP

By Pinky Barrientos, FSP IN a strongly worded pastoral statement on the dignity of the rural poor read to the media at the end of the Catholic Bishops’ Conference of the Philippines (CBCP) plenary assembly last January 28, the bishops called on the government for a full implementation of the comprehensive agrarian reform program (CARP) aimed at alleviating rural poverty.

Saying that the rural poor remain the greatest victims of the country’s unjust social structures and inequitable distribution of the nation’s wealth, the bishops called on government officials to put the common good above selfish interests.

“We ask (the government) that the CARP, defective as it is, be finally completed next year as it has been targeted. And if it is not sufficiently implemented by then, the program should be further extended and funded more seriously and generously,” the statement said.

CBCP also assailed the government’s lack of grit to fully implement the law on agrarian reform, saying that the government’s inability “mirrors the still over-powering opposition of the landed classes, the traditional political and economic elite of our country.”

Addressing the problem of rural poverty will reduce urban poverty since rural folk migrate to the cities simply to escape poverty in the province, the statement read.

As the bishops called on those who have the official responsibilities to act on behalf of the people they Rural Poor / P4

Bishop Camiña Dies; Leaves a Legacy RETIRED B i s h o p Generoso Camiña, who was bishop of the Diocese of Digos from 1980 to 2003, died after battling an illness for several months.

Camiña, who came from the Foreign Mission Society of Quebec (PME), died morning of February 1 at the San Pedro Hospital in Digos City of liver cancer and diabetes.

He was 75.

The bishop was at the hospital since January 23 afBishop Camiña / P4

Less Talk, More Action on Political Killings

The 94th Bishops’ Plenary Assembly. Archbishop Angel N. Lagdameo, CBCP President, presides over the bishops’ meeting that heard 16 commission reports, issued 4 pastoral statements and deliberated on various pastoral concerns of the day.

THE Catholic bishops are not satisfied with the progress of the government’s efforts to stop the sharp escalation of political killings in the countryside.

The Catholic Bishops’ Conference of the Philippines (CBCP) in a statement after a three-day meeting said the Arroyo administration’s actions including the creation of fact-finding body are clearly not enough.

“The government and military’s response to the shameful extra-judicial killings of unarmed crusaders for justice and equality is most unLess Talk / P4

Human Suffering Inspired Prayer for Christian Unity THE Catholic Church and the National Council for Churches in the Philippines (NCCP) are jointly calling Christian faithful to unite in prayer in the face of human misery as the country celebrates Week of Prayer for Christian Unity.

With the theme of “He even makes the deaf to hear and the mute to speak” (Mk 7:37), the celebration called the faithful to express their growing unity by “breaking the silence” which oppresses and isolates people in their afflictions.

The Pontifical Council for Christian Unity said that this year’s ob-

servance is designed to respond to two challenges to the faithful: “to pray and strive together for Christian unity, and to join together in responding to human suffering.”

An annual event, the Week of Prayer is a significant time during which Churches around the world express their longing for and commitment to Christian unity.

It is traditionally celebrated in other countries in the week of 18 to 20 January, but the CBCP- Episcopal Commission on Ecumenical Affairs had an agreement with the NCCP to celebrate it from Jan.27 to Feb. 3 to

Voters’ Forum Forges Covenant for Life CHURCH leaders and prolife advocates met for a voter’s forum to forge a “covenant for life” with pro-life candidates running in the May elections.

Organized by the CBCP-Episcopal Commission on Family and Life (ECFL) and Pro-Life Philippines, the gathering was held at the Gymnasium of the Polytechnic University of the Philippines (PUP), Sta. Mesa, Manila on February 3.

“The objective of this forum is to encourage senatorial and party-list candidates to sign a covenant for life that is prolife and pro-family,” said Archbishop Paciano Aniceto, ECFL chairman.

Aniceto said that with almost two decades after

the Constitution was ratified, the country is yet to see any legislative proposal aimed at enhancing and advancing the cause of the natural family planning as a way of enriching and propagating the basic principles stated in the Constitution.

He underscored the urgent need “to deliberately articulate the faithbased guiding philosophy of defending life and the family.”

Aside from Aniceto, guests and speakers of the event were: Novaliches Bishop Antonio Tobias, CBCP Legal Office Secretary Atty. Jo Imbong and other pro-life and pro-family candidates.

Numerous pro-life and Voter’s Forum / P4

give way to the CBCP plenary assembly held last week.

Christian Churches in other nations also observe the event at various times of the year with many observing the Week during Pentecost.

This year’s Week of Prayer has its origins in the experience of Christian communities in the realm of Umlazi in South Africa, a region devastated by HIV/AIDS along with unemployment and poverty.

It is estimated that 50 percent of the Umlazi residents are infected with the virus.

A legacy of racism, unemploy-

ment and poverty continues to raise formidable challenges for Africans, where there is still a shortage of schools, medical clinics and housing.

Since 1968, the Catholic Church and the Faith and Order Commission of the Word Council of Churches (WCC) have begun celebrating the Week of Prayer.

Each year the theme for the Week of Prayer for Christian Unity is initially prepared by an international group whose members are appointed by the WCC and the Pontifical Council for Promoting Christian Unity. (CBCPNews)

Our Lady of Fatima Image Visits RP A statue standing around 4 feet tall brought many in high spirit with its message of peace and hope into Catholic churches around the country.

For two weeks, the Interna-

tional Pilgrim Statue of Our Lady of Fatima, a traveling statue that’s believed to have brought miracles to people around the globe drew the attention of the pubic, both believer and non-believer.

Our Lady / P4

CBCP Monitor

World News

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Holy See Will Not Sign U.N. Convention on Disabled People

Archbishop Celestino Migliore

VATICAN CITY, February 1, 2007—Made public today was a talk delivered by Archbishop Celestino Migliore, Holy See permanent observer to the United Nations in New York, concerning a Convention on the Rights of Persons with Disabilities, approved by the U.N. General Assembly on December 13, 2006 and due to be signed by member States on March 30.

In a note accompanying the talk, the archbishop recalls that, “since the beginning of work in July 2002, the Holy See has participated actively in the preparation of the document, collaborating in the insertion of explicit references to respect for the right to life and the recognition of the role of the family in the lives of disabled people. Nonetheless, in the final stage of the work, unacceptable references to ‘reproductive health’ have been introduced into articles 23 and 25 and, for that reason, the Holy See has decided not to adhere to the new convention.”

In his English-language talk, Archbishop Migliore highlighted how “the Holy See has consistently called for disabled individuals to be completely and compassionately integrated into society,

convinced that they possess full and inalienable human rights.”

With reference to article 23 of the convention, he indicated that his delegation “interprets all the terms and phrases regarding family planning services, regulation of fertility and marriage in article 23, as well as the word ‘gender,’ as it did in its reservations and statements of interpretation at the Cairo and Beijing International Conferences,” held respectively 1994 and 1995.

“Finally, and most importantly, regarding article 25 on health, and specifically the reference to sexual and reproductive health, the Holy See understands access to reproductive health as being a holistic concept that does not consider abortion or access to abortion as a dimension of those terms. ...We opposed the inclusion of such a phrase in this article, because in some countries reproductive health services include abortion, thus denying the inherent right to life of every human being, also affirmed by article 10 of the Convention. It is surely tragic that ... the same Convention created to protect persons with disabilities from all discrimination in the exercise of their rights, may be used to deny the very basic right to life of disabled unborn persons.”

“For this reason,” he concluded, “and despite the many helpful articles this convention contains, the Holy See is unable to sign it.” (VIS)

Vatican Denies Laicization to Paraguayan Bishop Running for President VAT I C A N CITY, February 2, 2007— The Vatican Retired Bishop turned down Fernando Lugo Mendez a laicization request from a Paraguayan bishop who wants to run for president and suspended the bishop from exercising his priestly ministry.

Bishop Fernando Lugo Mendez of San Pedro, Paraguay, 57, had announced Dec. 25 that he would ask the Vatican to return him to the status of a layman so he could run for president.

Cardinal Giovanni Battista Re, prefect of the Congregation for Bishops, responded in December with a

formal warning that running for public office would “be in clear contrast with the serious responsibility of a bishop of the Catholic Church” and would carry sanctions.

Vatican Radio reported Feb. 1 that Cardinal Re informed Bishop Lugo in a Jan. 20 letter that his request to return to the lay state had been denied because “the episcopacy is a service accepted freely forever.”

However, the radio said, because of Bishop Lugo’s decision to continue his political activity, Cardinal Re also informed him that he had been suspended from exercising his ministry as a bishop and priest.

(CNS)

John Paul II Center Opens in Thailand BANGKOK, Thailand, February 1, 2007—The John Paul II Center for Catholic Social Thought has opened in Thailand.

Cardinal Renato Martino, president of the Pontifical Council for Justice and Peace, gave the address at the inauguration ceremony on Monday.

A statement from the apostolic nunciature in Thailand explained that the center is “to honor and commemorate the late Pope John Paul II, particularly for his encyclicals on the Social Doctrine of the Church.”

In his address, Cardinal Martino presented “The Compendium of the Social Doctrine of the

Catholic Church.”

He explained the four principles which make up the framework of the Compendium: the dignity and freedom of the human person, the common good, subsidiarity and solidarity.

Following the address, government officials and other guests at the ceremony asked the Cardinal questions, particularly on how the Compendium could contribute to solve the world’s problems.

The new center has undertaken to translate the Compendium into Thai. The already completed part of the translation was published and presented to the participants at the conference. (Zenit)

Vol. 11 No. 3 February 5-18, 2007

Document on Marriage and Natural Law in the Works VATICAN CITY, January 31, 2007— A Catholic cannot support a law that sanctions same-sex marriage, says the secretary of the Congregation for the Doctrine of the Faith.

Archbishop Angelo Amato clarified that this issue not only comes from biblical teaching but also from natural law.

“A Catholic cannot support legislation that, for example, introduces marriage between two persons of the same sex; it goes against biblical revelation and against the natural law itself,” he told the Italian newspaper

Avvenire.

Given the importance of the natural law, the prelate disclosed that his congregation is preparing a statement on the subject and that, with this objective in mind, “all Catholic universities worldwide have been consulted.”

“The responses from all over the world are very encouraging, including from universities considered more ‘difficult,’”Archbishop Amato explained. “The natural law is most important because, among other reasons, it might be the sole basis for

fruitful inter-religious dialogue.

“Many Catholic politicians ask for clarifications on this type of argument— if later they wish to act or succeed in acting coherently, is another question.

“In any case Catholic politicians should always remember that they should never give their consent to the introduction of laws that go against moral principles. In cases where such laws are already in force, then they can limit themselves to try to attenuate their reach.” (Zenit)

Pope Urges Middle East Christians not to Leave their Land Vatican City, February 1, 2007—Pope Benedict XVI said that the “difficult situation which individuals and Christian communities face in the region [the Holy Land] is a cause of deep concern for us all,” adding that local Christians should not to be tempted to leave.

The Holy Father made the statement during a meeting with the members of the Joint International Commission for Theological Dialogue between the Catholic Church and the Oriental Orthodox Churches, He also said that in his Christmas message to Catholics living in the Middle East, he told them that he shared the concerns expressed several times by the region’s bish-

ops that Christians might all leave the land in which Jesus was born.

“Christian minorities,” he noted, “find it difficult to survive in the midst of such a volatile geopolitical panorama and are often tempted to emigrate. In these circumstances, Christians of all traditions and communities in the Middle East are called to be courageous and steadfast in the power of the Spirit of Christ.”

“May the intercession and example of the many martyrs and

saints, who have given courageous witness to Christ in these lands, sustain and strengthen the Christian communities in their faith!”

(AsiaNews)

Seoul Set to Ban Human Egg Donations

SEOUL, South Korea, February 1, 2007—The South Korean government is all set to ban human egg donations, seemingly in a bid to obliterate the global scandal caused by the (fake) embryonic stem cell research of Prof. Hwang Woo-suk.

The National Bioethics Commit-

tee will convene on 6 February to work out a draft banning women from donating their eggs for scientific research. This was confirmed by the commission chief, Prof. Cho Hanik, who said: “We will seek to finalize the draft in our first meeting. A majority of committee members are against the donation of human eggs for scientific purposes and wants to submit a draft law about this to the government as soon as possible.

It is unclear whether women will be allowed to donate “surplus” eggs for research, which are usually extracted for artificial insemination. For this, Cho said “The committee needs

more time. In any case, the committee will submit a decision to the government that will draw up a law based on it.”

Currently, in South Korea, women can donate their eggs for research but trading of the eggs is prohibited. The planned change that should come about with a new law is most likely due to the experiments of the “pioneer” of human cloning, Hwang Woo-suk, who admitted that he had stimulated the uterus of donors to obtain more eggs that were later bought.

Some of these “volunteers” were severely harmed by the stimulation and they subsequently accused the researcher of not having informed them about the risks inherent in the operation. (AsiaNews)

Dialogue Between Jews, Christians and Muslims is a “Vital Necessity” of Our Times, Says Pope VATICAN CITY, February 1, 2007— Inter-faith and inter-cultural dialogue today “is not an option but a necessity of our times” and to pursue it, Jews, Christians and Muslims are called to put “reason to work”, to examine the mystery of God and offer the results to the people of our times, said Benedict XVI. On receiving delegates to the ‘Foundation for Inter-religious and Intercultural Research and Dialogue’, of which he is a founder, the Pope again spoke about the need for people from monotheistic religions to confront the mystery of God through reason.

To the members of the delegation led by Prince Hassan of Jordan, the Pope underlined the fact that the first project completed by the Foundation was the publication in the

original language and in chronological order of the three holy books of the three monotheistic religions as way “to offer a specific and positive contribution to the dialogue between cultures and religions.”

Benedict XVI noted that the purpose of the Foundation is “to find the most essential and authentic message to address to the world in the 21st century,” give a strong “boost to inter-faith and inter-cultural dialogue by searching together, focusing and spreading what in one’s respective spiritual heritage contributes to strengthen fraternal ties between communities of believers.”

“We are invited to put reason to work, for which I vow my support, in order to examine the mystery of God in light of our religious traditions and our respective wisdom,

and to recognize the values that can enlighten men and women of all peoples irrespective of their culture and religion.”

The Pope also stressed that “dialogue is necessary now more than ever, a real dialogue, one that respects differences, that is courageous, patient and persevering, one that finds its strength in prayer and is fuelled by the hope that is in all who believe and have trust in God.” (AsiaNews)

Booming Sales for Pope Benedict’s Encyclical ROME, January 31, 2007—Deus Caritas Est, the first encyclical by Pope Benedict XVI, has sold millions of copies since it appeared on January 25, 2006.

The German and Spanish-language editions of the encyclical have each been reprinted three times; the Italian version has sold almost 1.5 million copies.

For the first time in modern history, the Latin version of a papal document had to go back to press, after the first print run was sold out. Originally 1,000 copies had been printed in Latin.

The papal encyclical has been translated into several other languages including Russian and Chinese. (CWNews)

CBCP Monitor

News Feature

February 5-18, 2007

Make Christ Alive in Asian Cultures

By Most Rev. Emmanuel T. Cabajar, CSsR

Participants of the Pan-Asian Conference on Culture held in Bali, Indonesia included members and consultors of the Pontifical Council for Culture, Presidents of the National Episcopal Commissions for Culture and delegates of the National Episcopal Conferences from Australia, Bangladesh, Hongkong, Malaysia/ Brunei/Singapore, Vietnam, Thailand, India, Japan, Korea, and the Philippines.

DUE to the devastating tragedy caused by the earthquake in Yogyakarta, Indonesia, the Pan-Asian Conference on Culture, which was originally scheduled to be held there in June 2006, was postponed to 26-30 November 2006 and was held in Bali, in the Diocese of Denpasar, Indonesia. The participants included members and consultors of the Pontifical Council for Culture, Presidents of the National Episcopal Commissions for Culture and delegates of the National Episcopal Conferences from Australia, Bangladesh, Hongkong, Malaysia/ Brunei/Singapore, Vietnam, Thailand, India, Japan, Korea, and the Philippines.

The central theme of the meeting states: The fullness of Jesus Christ Alive in Asian Cultures: “And from His fullness have we all received grace upon grace” (Jn 1, 16). In his keynote address, read

by Most Rev. Bernard Ardura, His Eminence Cardinal Paul Poupard cited the late John Paul II: “I have decided to found and institute a Council for Culture, capable of giving the whole Church a common impulse in the continuously renewed encounter between the salvific message of the Gospel and the multiplicity of cultures, in the diversity of cultures to which she must carry her fruits of grace”.

He goes on to say that the pastoral approach to culture aims to aid the Church in its mission of announcing the Good News in order that the Gospel message may inspire and penetrate the totality of human existence. As the Holy Father, Benedict XVI explains: “Today, the Church is called to embrace new challenges and be ready to enter into dialogue with different cultures and religions, seeking with every person of good will to build peaceful coexistence between peoples. Thus, the area of mission ad gentes appears

to have been considerably extended and cannot be defined solely on the basis of geographical or juridical considerations; indeed, the missionary activity of the People of God is not only intended for nonChristian peoples and distant lands, but above all for social and cultural contexts and hearts.”

Various sub-topics under the main theme were presented by different speakers. Archbishop Mark Coleridge touched on the Pastoral Approach to Cultures in a Secularized Megalopolis. A Japanese lay professor, Yoshio Oyanagi, spoke on the challenges of Sects and Indifference to the Faith. Fr. Theodore Mascrenhas from India dealt with Youth Culture and Education in Asia in the light of the Gospel. Fr. George Palackapilly shared on the Preservation of the Dignity and Identity of Native Cultures. A laywoman journalist, Mrs. Annie Lam Shun-wai presented the Role of Media and Communications in the Promotion of Christian Culture. Most Rev. Ardura presented a picture of Catholic Cultural Centers as Vehicles of the Evangelization of Cultures. Discussions in small groups and an open forum usually followed each presentation.

Our hope was that the rich sharing of experiences and reflections would eventually lead to new avenues of inter-cultural dialogue so that the Word may be incarnated in the Asian cultures and that the Christian believers may discover new concrete ways of expressing their faith in those cultures.

Through inculturation Christian believers may become intelligible signs and effective instruments of the mission of the Church. Their big challenge is how to make the fullness of Jesus Christ alive in Asian Cultures. The creation of Catholic Cultural Centers in dioceses may help respond to that challenge.

VATICAN CITY, FEB. 2, 2007—The Vatican has released a schedule of the liturgical celebrations over which Benedict XVI will preside during Lent and Easter, as well as approval of three beatifications in April.

Lent will begin on Ash Wednesday, Feb. 21. At 5 p.m.

Benedict XVI will preside over Mass and the blessing and imposition of ashes in the Roman Basilica of St. Sabina, according to the calendar published Thursday by the Office for the Liturgical Celebrations of the Supreme Pontiff.

At 6 p.m. the following Sunday, Feb. 25—the first of Lent—the Pope and Curia will begin their spiritual exercises in the Apostolic Palace’s Redemptoris Mater Chapel.

That retreat ends Saturday, March 3. During that week, the Holy Father will suspend his audiences and dedicate himself to prayer.

At 9:30 a.m. on the Fifth Sunday of Lent, March 25, Benedict XVI will make a pastoral visit to the Roman parish of St. Felicity and Martyred Sons and preside over Mass.

At 5:30 p.m. on Thursday, March 29, the Pope will preside over a penitential celebration with the young people of the Diocese of Rome in St. Peter’s Basilica.

Holy Week At 9:30 a.m. on Palm Sunday, April 1, the start of Holy Week, the Pope will preside over the blessing of palms, the

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Papal Agenda Through April Released procession and Mass in St. Peter’s Square.

On April 2, Benedict XVI will preside over a Mass in St. Peter’s for the repose of the soul of Pope John Paul II at 5:30 p.m.

At 9:30 a.m. on Holy Thursday, April 5, the Chrism Mass will be celebrated in St. Peter’s, and at 5:30 p.m. the Easter triduum will begin with the Mass of the Lord’s Supper celebrated in the Basilica of St. John Lateran. Benedict XVI will preside over both celebrations.

At 5 p.m. on Good Friday, April 6, the Holy Father will preside over the celebration of the Lord’s Passion, in St. Peter’s Basilica and, at 9:15 p.m., over the Way of the Cross, at the Colosseum.

Benedict XVI will also preside over the Easter Vigil

Mass that begins at 10 p.m. on Holy Saturday, April 7, in St. Peter’s Basilica.

Easter At 10:30 a.m. on Easter Sunday, April 8, the Holy Father will preside over the Mass in St. Peter’s Square and at noon will impart the blessing “urbi et orbi ” (to the city and the world) from the central balcony of the Vatican basilica.

On April 15, the Second Sunday of Easter, Benedict XVI will celebrate Mass on the occasion of his 80th birthday On April 21-22, the Holy Father will travel to Vigevano and Pavia, in Italy.

At 9 a.m. on April 29, the Fourth Sunday of Easter, the Pope will preside over the priestly ordination of deacons of the Diocese of Rome.

ECIP Tackles IP Education System

By Lourie Victor

Bishop Utleg welcoming the participants

THE Episcopal Commission on Indigenous Peoples (ECIP) held a convention last January 26, 2007 in an attempt to consolidate efforts being done by Church groups especially those in or near indigenous peoples’ (IP) communities, and to introduce IP Education as a significant concern of IP communities.

Twenty-two religious congregations with varied works in indigenous communities participated in the convention which was held in Bahay Ugnayan, in Good Shepherd compound in Quezon City.

In his welcome message at the start of the convention, ECIP Chair Bishop Sergio Utleg explained to the participants that one of ECIP’s main thrusts is to link with various groups who are interested in, or are working in indigenous

peoples communities.

Utleg also discussed the IP Education program of the commission which is advocating for the recognition of the Indigenous Knowledge Systems (IKSPs) particularly the education system of indigenous communities.

Talks delved on the international and local situationer of indigenous peoples, the history and development of mission work in the Philippines among IPs, and discussions by IP leaders and IP para-teachers on their views and ideas about indigenous education.

An overview of the international situation of IPs was given by Victoria TauliCorpuz, Chairperson of the UN Permanent Forum on Indigenous Peoples (UNPFII).

Tauli-Corpuz highlighted the gains the IPs achieved in the international arena through

the years. She stressed that the latest campaign is the ratification of the UN Declaration on the Rights of Indigenous Peoples come September 2007. She also encouraged the various congregations to align their activities with the program of the Second International Decade of the World’s Indigenous Peoples.

On the local front, meanwhile, Jo Villanueva of the Legal Rights and Natural Resources Center (LRC) shared with the assembly the ongoing struggle of IP communities for their ancestral domain.

Her discussion outlined the various forces that continue to threaten IP communities including development projects like mining and plantations, and the low prioritization of government for IP issues and concerns.

Fr. Femilou Gutay, OFM and Fr. Ewald Dinter, SVD provided the participants with a historical view of mission work among IPs in the Philippines.

Zeroing in on the Span-

Beatifications The Office for the Liturgical Celebrations of the Supreme Pontiff also announced that in April three beatifications will take place in Italy.

On Saturday, April 14, at 3:30 p.m. the beatification will take place in the Church of the Holy Face in Turin, of the Servant of God Luigi Boccardo.

On Sunday, April 15, at 10:30 a.m., the Second Sunday of Easter, the beatification will take place in the Cathedral of Castellammare di Stabia, of the Servant of God Maria Magdalena of the Passion, born Costanza Starace.

On Sunday, April 29, at 10:30 a.m., the Fourth Sunday of Easter, the beatification will take place in the Cathedral of Rimini, of the Servant of God Maria Rosa Pellesi. (Zenit) ish period, Gutay narrated how the various congregations entered various geographical areas in the Philippines and proceeded to undertake evangelization activities, while Dinter discussed the changes in the nature of mission work over the last century. He also highlighted that inculturation and the dialogue of faith and life is now the focus of work in IP communities citing personal experiences as examples.

IP leaders and parateachers shared their thoughts and insights during the gathering focusing on IP Education as one area of concern. Juanito Lumawig (Vicariate of San Jose, Occ. Mindoro) and Fely Piston (Prelature of Infanta), shared with the audience why IP communities are now seeking to articulate and advocate for their education system.

Maryln Masaganda, Antonio Oroza and Mawalik Vina Masinaring, all IP education practitioners, discussed specific examples of how indigenous knowledge and learning systems can be strengthened and used at the community level. They called on congregations to be partners in recovering, nurturing and advocating for IKSPs being part of various programs or projects being done in IP communities.

Papal Intentions for February VATICAN CITY, February 1, 2007—Pope Benedict XVI’s general prayer intention for February is: “That the goods of the earth, given by God for all men, may be used wisely and according to criteria of justice and solidarity.”

His mission intention is: “That the fight against diseases and great epidemics in the Third World may find, in the spirit of solidarity, ever more generous collaboration on the part of the governments of all nations.” (VIS)

News

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Nat’l Youth Ministers Meeting Held CATHOLIC youth ministers nationwide met in Balanga, Bataan on January 30 to February 2, to discuss youth issues and to continually monitor the current needs of the youth.

Organized by the Episcopal Commission on Youth (ECY) of the Catholic Bishops’ Conference of the Philippines (CBCP), the National Youth Coordinating Council (NYCC) meeting was held for the regional

youth ministers—clergy, religious or lay people.

ECY said the gathering was aimed at developing a deeper appreciation for the Word of God as the foundation and standard of their lives and ministry and to obtain a clearer and more unified vision for youth ministry in the country.

“With the NYCC, we continually learn and monitor the needs of our

youth. We need the NYCC to know how concrete the programs are for the youth that we give to them,” said ECY chairman Bp. Joel Baylon.

Current concerns in the youth ministry through deeper reflection on the situation of youth ministry and sharing of ideas leading to resolutions that proactive, relevant and realistic were among the activities done during the event. (Miami Ebilane)

Batanes Bishop Camilo Gregorio declined the position due to conflict with his priestly duties.

In an initial report, Pueblos said the body has found that the military was involved in some of the attacks.

He said the commission has identified cases in which the government forces were involved in the summary executions of known leftists activists.

‘We have identified that there are killings really perpetuated by the military,’ said Pueblos.

The bishop said the commission urged Arroyo that military leaders be held criminally liable if one of their subordinates were found guilty of political killings.

‘We are suggesting the criminalization of the command re-

sponsibility in order to put more teeth in the aspect of peace and to stop the killings,’ he said.

The government has not yet made the contents of the report public.

Pueblos also said military officials must make investigations in their command territories, citing the case of the controversial retired army general Jovito Palparan, who has been accused of masterminding most of the political killings.

“It should not be enough that he will just say that the military was not involved in the killing in his areas,” he said. “He has to go deeper and try to find who the real killers because if it’s not the military, then there will be other killers.”

(CBCPNews)

What is important now, he stressed, is for voters to “choose wise, discerning and experienced people.”

Lagdameo said they would like the faithful to be involved in everything—political education, poll watching and vote counting—to ensure that the entire electoral exercise will yield reliable poll results.

“This is an effort on the part of civilian society to help Comelec establish a peaceful and honest election because we had known in the past that it really needed help,” said Lagdameo.

The prelates urged coordination among lay groups like the Parish Pastoral Council for Responsible Voting (PPCRV) and the National Movement for Free Elections (NAMFREL) that are “working to help clean the dirt from our easily corrupted electoral process.”

“We hope this time there will still be the sharing of functions and coordination among them,” said CBCP Vice President Archbishop

Antonio Ledesma.

The bishops noted many of the country’s current political problems, which have hindered fuller economic development and social justice, especially for the poor, can be traced to unresolved questions concerning the conduct of past elections.

They underscored that the May elections “are especially important” because it would allow the people to choose authentic public servants and instruments of a more just society for all.

“In these two years past, we are only too aware, it has become easier to succumb to apathy and hopelessness about our country and its political life,” the prelates said but added they are called never to lose hope.

The bishops’ statement will be sent to all dioceses and is expected to reach thousands of priests, men and women religious and catechists spread out in some 2,800 parishes all over the country. (Roy Lagarde)

Camiña,” said the chancellor, Fr Ronald Lunas.

Rooted in the realities of urban life, he spoke and acted prophetically. “He distilled the experience and insights of the Diocese of Digos, and showed how the Gospel of Jesus (is) connected with the poor.”

As a pastor he became interested in issues of poverty, injustice and the indigenous peoples in Mindanao.

“Bishop Camiña served God in this Diocese for 23 years, and

did so with faith, wisdom, compassion and courage,” Lunas said.

And the priest described the prelate as “a great Bishop.”

Camiña was born on November 22, 1931 in Leon, Iloilo and ordained a priest in 1962.

He was appointed as Titular Bishop of Pauzera and Auxiliary Bishop of Davao in 1978 and designated as the first bishop of Digos on December 20, 1979.

He tendered his resignation as bishop of Digos on February 11, 2003 (CBCPNews)

hemently, the un-abated killing of unarmed men and women on the mere charge or suspicion that they support or belong to leftist political groups.”

For his part, LingayenDagupan Archbishop Oscar Cruz said killings in the unabated killings in the country are telling us a lot of things that are fundamentally wrong.

“The moment you start violating human rights then you sullied human dignity and then you’ll go further to violate human life,” he

said.

The prelates press the authorities for action and not words to resolve the long-unanswered issue.

Human Rights group Amnesty International estimated at least 51 activists were killed in the first six months of 2006 after 66 were murdered in 2005.

A local human rights group, Karapatan; meanwhile, said more than 700 leftists, farmers, community organizers and journalists have been killed since Arroyo came to power in 2001. (Roy Lagarde)

Bishop / from p1 “I resigned because I have to prepare for the Ruby anniversary of my diocese on July.

We have prepared many acMOST REV. JUAN DE tivities for our DIOS PUEBLOS, D.D. people,” he said.

The Melo Commission led by retired Supreme Court justice Jose Melo, has already submitted its report to Arroyo.

“The Melo Commission is done already on its investigation and for the meantime we’ll stop from there but we already submitted our report to the President,” he said.

Pueblos was named by Arroyo as member of the Commission after

CBCP Calls / from p1 That would mean all Church organizations and institutions would have to be mobilized and linked with other groups working for same noble cause.

“As a nation, we cannot afford yet another controversial electoral exercise that further aggravates social distrust and hopelessness,” said the CBCP in a statement read by its president Archbishop Angel Lagdameo.

The bishops’ statement was a product of their three-day plenary assembly at the Pope Pius XII Center in Manila to discuss and take common stand on various pastoral as well as social issues.

Close to 90 bishop members attended the bi-annual gathering.

This time, however, the prelates did not issue voting guidelines like they did in the past.

Lagdameo said the CBCP has made a lot of election guidelines almost every election that they do not want to repeat anymore what they’ve said before.

Bishop Camiña / from p1 ter having complained of severe stomach pain.

His remains now lay in state at the Clergy House in Digos and will be buried in a crypt after a funeral mass 1:30 p.m., on February 9 at the Mary Mediatrix of All Graces Cathedral.

The bishop had much influence especially among the younger generation of pastors.

“He’s had influence on so many priests. If you ask any priest, he will have lot of good things to say about Bishop

Less Talk / from p1 satisfactory, their protestations of concern not too convincing,” the bishops’ statement said.

The bishops said the hundreds of disappearances and killings of human rights advocates and militant workers only show downright disregard for basic rights and justice.

“As a religious people, and it does not matter whether we are Christians, Muslims or adherents of other religions, we must vehemently condemn the continuing murder of such rural folk,” it said.

“We condemn too, just as ve-

CBCP Monitor Vol. 11 No. 3 February 5-18, 2007

Rural Poor / from p1 are called to serve and protect, they also challenged the faithful to ask themselves on what they can do as individuals, families, and communities to address the problem.

Citing problems of the rural poor as a serious social dilemma the CBCP urged basic ecclesial communities (BEC) in different dioceses to involve themselves in addressing social problems, big or small, whether on the national or local level; but also stressed that involvement must be done in accord with the social teachings of the Church.

CBCP also proposed holding a rural congress later this year to commemorate the fortieth anniversary of the Rural Congress of 1967.

The 1967 rural congress brought to light the neglect that rural areas suffer “both from government’s development programs and the Church’s pastoral care” hence, the call for “the Church to go to the barrios” and serve the needs of the marginalized members of the Church.

In the Second Plenary Council of the Philippines, (PCP II) pastors and other Church leaders were exhorted to be in solidarity with the poor and to collaborate with the poor themselves and others to lift up the poor from their poverty.

“Preferential option for the poor means our respect, and upholding of the human dignity of the least of our brothers and sis-

ters. To paraphrase Mahatma Gandhi, we should be especially concerned with the last, the least, the lowest and the lost in our society,” said CBCP vice-president Archbishop Antonio Ledesma, SJ. In the planned congress the rural folks will do the talking and planning themselves, while the Church listens.

“It is the time of our solidarity with the rural poor, to look at unfinished issues like agrarian reform, and justice, in terms of extra judicial killings of peasant leaders,” Ledesma said.

The bishops hope the future rural congress will provide a venue for the poor to find their voice, and “as a people come together to work for the common good of the country and of ourselves.”

“Doing so, they will be effectively asserting the dignity that for so long has been denied them. And the rest of us, participating with them in their reflections and deliberations, we will be honoring their inborn dignity as children of the same Father in heaven,” the statement said.

Acknowledging that the planned congress is only a small thing to do in the face of grave social problems involving the poor, CBCP, nevertheless, stressed that the root of the country’s many problems and human injustices, such as graft and corruption, and killings, “are all rooted in the practical denial of the basic human dignity and rights of our very poor.”

Voter’s Forum / from p1

pro-family voters graced the occasion.

The forum was capped by a solemn ceremony—a covenant signing. The “covenant for life” the candidates signed states that the individuals bind himself/herself to be: pro-life, pro-family, pro-poor and proFilipino.

The prelate earlier vowed he would lead a campaign against law-

makers who backed “anti-life” bills.

“Campaigning against them is not political because life is the bearer of human rights and when you violate it, other rights will disappear,” he stressed.

He said the CBCP would never stop condemning “anti-life” bills but will continue to teach all the faithful that backing such bills is supporting death over life. (CBCP News)

Our Lady / from p1 The wooden image of Our Lady of Fatima was one of two statues made that passed through Fatima, Portugal and sent to tour the world for those who can not visit the historical site.

It was in 1917 when Mary began appearing to three children of Portugal, requesting they pray the rosary to bring peace.

The world-famous statue was sculpted in 1947 by Jose Thedim, based on the description of Sr. Lucia, one of the three young seers who witnessed the apparition.

On October 13, 1947, in the presence of some 150,000 pilgrims, the statue was blessed by the Bishop of Leiria at Fatima to be the pilgrim, the traveler.

The image arrived in Manila last January 4. It then traveled to different parishes in the Dioceses of Tarlac, Balanga and Cotabato with a rosary and Mass offered at its arrival.

Before departure, the image was

then brought back to Manila for a farewell Mass officiated by Msgr.

Nestor Cerbo, rector of the Manila Cathedral.

Among the parishes that the image visited in Metro Manila were: Mt. Carmel Shrine, Broadway, Quezon City; Christ the King Green Meadows Parish, Quezon City; St. James Parish Ayala Alabang; St. Jerome Parish, Alabang; Antipolo Church; Divine Word, E. Rodriguez, Quezon City; St. Peter’s Parish Commonwealth Quezon City; Redemptorist Church, Baclaran; EDSA Shrine; Quiapo Church; Manila Cathedral and Assumption Parish in Malate, Manila.

The image left the country Jan.26 to visit the State of Kentucky, Ireland, Poland and Idaho.

The last visit of that image to the Philippines was in 1994. For more information for the Our Lady of Fatima, visit their website www.pilgrimvirginstatue.com. (Roy Lagarde)

CBCP Monitor

Feature

Vol. 11 No. 3 February 5-18, 2007

5

Papal Address to the Roman Rota

7 QUESTIONS for

Marriage: “A Bond Which Is Unique and Definitive”

Bishop Carlito J. Cenzon, CICM

How do you envision Baguio as a diocese?

We just had the first pastoral assembly of the diocese—after we became diocese two years ago. Then we reaffirmed; we owned again the vision, of building BECs as our main thrust. So that has the full participation of everybody. And we have been able to come up with declarations. One, that every parish should have a parish pastoral program that implements now the vision of a participatory Church.

Then, every parish should have a financial council. The priest has to learn how to manage finances with lay people. In every parish, there should be a team-up between priests and sisters, (if there are sisters) and not to regard sisters only as “alalay” (helper). So these are powerful things that came out of this pastoral assembly. Now we decided to have a diocesan pastoral council with full participation of lay people. The clergy decided that. They voted for it. And now, I’m having those components of the diocesan lay pastoral council examined. So it’s on its way.

ral programs on parish level.

Do you have special programs for your clergy’s ongoing formation?

We follow the CBCP program—the ASSIST program. Actually, for the ongoing formation of priests, well, we assess their needs. What is important for us is our monthly recollection. We have talks, one hour reflection, and then we sit. We have pastoral discussion, so instead of onehalf day only, it stretches to almost the whole day.

Does the diocese implement a standardized mode of financial support for the clergy?

We have the basic allowance, which is the same for everybody.

Then we add to that the number of years as a priest and the number of years of service in the diocese.

What’s your comment on the perceived threat of materialism creeping into our lifestyle brought about by such phenomenon as globalization?

My perception is basic. Since there are things that can be bought very cheaply, people’s needs also multiply. Before I used to wear my shoes until they were worn out.

Now, because of the availability of goods at very low prices, you are tempted to accumulate.

When the needs are more because of the availability of things, it creates more needs. That is the consumerist mentality. I cannot say whether that is materialism or not. I do not want to make judgment there. I think all of us are affected by it, one way or another.

7 QUESTIONS

How would you describe your relationship with your clergy in general?

Well, the Nuncio told me… this is your family. I try to develop a bond with them. We have been shaping things up here; first, on the re-structuring of the parish program in terms of finances. We also implemented the PCP II injunction on tithing. We invited Bishop Mondejar to help us. It’s on the way now…to help us become selfsufficient local Church in terms of finances and financing our pasto-

Would you say that consumerism has distorted our sense of values?

It’s a challenge for us. I don’t want to judge people as being materialistic. I think we should learn through life. We should have experiences of sharing. And we should continually challenge one another. That is one way of strengthening our sense of values. We should cultivate our values all the time. We should also take care not to be influenced by western values contrary to our own cultural values.

How comfortable are you with the secular media?

I have no problem. The media, these are people who are working for some reason or another, connected to the search for information or anything that is interesting to print. There are media people whose agenda you will recognize, in a matter of time.

I am comfortable (with them). I will say something depending on what questions (are) asked.

Officials and Collaborators of the Tribunal of the Roman Rota, I am particularly pleased to meet you once again on the occasion of the inauguration of the judicial year.

I cordially greet the College of Prelate Auditors, starting with the Dean, Bishop Antoni Stankiewicz, whom I thank for his words introducing our meeting. I then greet the Officials, the Advocates and the other Collaborators of this Tribunal, as well as the Members of the Studio Rotale and all those present. I willingly take this opportunity to renew to you the expression of my esteem and, at the same time, to reaffirm the importance of your ecclesial ministry in as vital a sector as judicial activity. I am very mindful of the valuable work you are required to carry out diligently and scrupulously on behalf of this Apostolic See and with its mandate. Your sensitive task of service to the truth in justice is supported by the illustrious traditions of this Tribunal, which each one of you must feel bound to respect.

Last year, at my first meeting with you, I sought to explore ways to overcome the apparent antithesis between the institution of causes of the nullity of marriage and genuine pastoral concern. In this perspective, the love of truth emerges as a point of convergence between processual research and the pastoral service of the person. We must not forget, however, that in causes of the nullity of marriage, the legal truth presupposes the “truth of the marriage” itself. Yet the expression “truth of the marriage” loses its existential importance in a cultural context that is marked by relativism and juridical positivism, which regard marriage as a mere social formalization of emotional ties.

Consequently, not only is it becoming incidental, as human sentiments can be, but it is also presented as a legal superstructure of the human will that can be arbitrarily manipulated and even deprived of its heterosexual character.

This crisis of the meaning of marriage is also influencing the attitude of many of the faithful. The practical effects of what I have called “the hermeneutic of discontinuity and rupture” with regard to the teaching of the Second Vatican Council, (cf. Address to the Roman Curia, 22 December 2005; L’Osservatore Romano English edition [ORE], 4 January 2006, p. 4), is felt especially acutely in the sphere of marriage and the family.

Indeed, it seems to some that the conciliar teaching on marriage, and in particular, the description of this institution as “intima communitas vitae et amoris” [the intimate partnership of life and love] (Pastoral Constitution on the Church in the Modern World, “Gaudium et Spes,” n. 48), must lead to a denial of the existence of an indissoluble conjugal bond because this would be a question of an “ideal” to which “normal Christians” cannot be “constrained”.

In fact, the conviction that the pastoral good of the person in an irregular marital situation requires a sort of canonical regularization, independently of the validity or nullity of his/her marriage, independently, that is, of the “truth” of his/ her personal status, has also spread in certain ecclesiastical milieus. The process of the declaration of matrimonial nullity is actually considered as a legal means for achieving this objective, according to a logic in which the law becomes the formal-

(insert here a picture of the Pope giving talk)

ization of subjective claims. In this regard, it should first be pointed out that the Council certainly described marriage as intima communitas vitae et amoris, but this partnership is determined, in accordance with the tradition of the Church, by a whole set of principles of the divine law which establish its true and permanent anthropological meaning (cf. ibid.).

Furthermore, the Magisteriums of Paul VI and John Paul II, as well as the legislative action of both the Latin and Eastern Codes, have followed up the Council in faithful hermeneutical continuity with regard to both the doctrine and the discipline of marriage and indeed, persevered in its effort for “reform’ or “renewal in continuity’ (cf. Address to the Roman Curia, op. cit.). This development was based on the indisputable presupposition that marriage has a truth of its own—that is, the human knowledge, illumined by the Word of God, of the sexually different reality of the man and of the woman with their profound needs for complementarity, definitive self-giving and exclusivity—to whose discovery and deepening reason and faith harmoniously contribute.

The anthropological and saving truth of marriage—also in its juridical dimension—is already presented in Sacred Scripture. Jesus’ response to those Pharisees who asked his opinion about the lawfulness of repudiation is well known: “Have you not read that he who made them from the beginning made them male and female, and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one’? So they are no longer two but one. What therefore God has joined together, let no man put asunder” (Mt 19: 4-6).

The citations of Genesis (1: 27; 2: 24) propose the matrimonial truth of the “principle”, that truth whose fullness is found in connection with Christ’s union with the Church (cf.

Eph 5: 30-31) and was the object of such broad and deep reflections on the part of Pope John Paul II in his cycles of catecheses on human love in the divine design.

On the basis of this dual unity of the human couple, it is possible to work out an authentic juridical anthropology of marriage. In this sense, Jesus’ conclusive words are especially enlightening: “What therefore God has joined together, let no man put asunder”. Every marriage is of course the result of the free consent of the man and the woman, but in practice their freedom expresses the natural capacity inherent in their masculinity and femininity.

The union takes place by virtue of the very plan of God who created them male and female and gives them the power to unite for ever those natural and complementary dimensions of their persons.

The indissolubility of marriage does not derive from the definitive

commitment of those who contract it but is intrinsic in the nature of the “powerful bond established by the Creator” (John Paul II, Catechesis, General Audience, 21 November 1979, n. 2; ORE, 26 November 1979, p, 1).

People who contract marriage must be definitively committed to it because marriage is such in the plan of creation and of redemption. And the essential juridical character of marriage is inherent precisely in this bond which represents for the man and for the woman a requirement of justice and love from which, for their good and for the good of all, they may not withdraw without contradicting what God himself has wrought within them.

It is necessary to study this aspect further, not only in consideration of your role as canon lawyers, but also because the overall understanding of the institution of marriage must also include clarity with regard to its juridical dimension. However, conceptions of the nature of this relationship can be radically divergent.

For positivism, the legality of the conjugal bond would be solely the result of the application of a formally valid and effective human norm. In this way, the human reality of life and conjugal love remains extrinsic to the “juridical” institution of marriage. A hiatus is created between law and human existence which radically denies the possibility of an anthropological foundation of the law.

The traditional role of the Church is quite different in the understanding of the juridical dimension of the conjugal union following the teachings of Jesus, of the Apostles and of the Holy Fathers.

St Augustine, for instance, in citing St Paul, forcefully affirms: “Cui fidei [coniugali] tantum iuris tribuit Apostolus, ut eam potestatem appellaret, dicens: Mulier non habet potestatem corporis sui, sed vir; similiter autem et vir non habet potestatem corporis sui, sed mulier (I Cor 7: 4)” (“De Bono Coniugali,” 4, 4).

St Paul who so profoundly explains in his Letter to the Ephesians the “mysterion mega” of conjugal love in relation to Christ’s union with the Church (5: 22-31), did not hesitate to apply to marriage the strongest legal terms to designate the juridical bond by which spouses are united in their sexual dimension. So too, for St Augustine, lawfulness is essential in each one of the three goods (proles, fides, sacramentum ) that form the backbone of his doctrinal exposition on marriage.

With regard to the subjective and libertarian relativization of the sexual experience, the Church’s tradition clearly affirms the natural juridical character of marriage, that is, the fact that it belongs by nature to the context of justice in interpersonal relations.

In this perspective, the law is

Marriage / P9

© PATRICK HER TZOG/POOL/epa/Corbis

How is the social concern agenda of the Church being concretized in your diocese?

We have ongoing programs.

These programs are not new, of course, and they depend on the social realities of Baguio. One concern is that there is a very big student population. So, what are needed are services; counseling.

That is supposed to be provided for by the parishes. The parishes have what they call LIFORSA program—Liturgy, Formation and Social Action programs. There are also many illegal vendors, which pose a problem on the city.

And yet, people need livelihood.

So, the Church responds to that.

Also there are those whose shanties are being demolished because they are illegally erected; all these kinds of problems. Anything related to social displacement of people. Another thing is the mining concern, which has been with us for a long time now. What is being addressed now are the effects of mining on the environment.

© Denz Dayao / CBCP Media

Most Reverend Carlito J. Cenzon, CICM, was installed as first bishop of Baguio, when the apostolic vicariate was elevated to the status of a diocese in 2004. Recently, he talked to CBCP Monitor on social concerns and vision of the diocese, its ongoing programs for the clergy, the effect of materialism on the Filipino sense of values and his perception of media.

Dear Prelate Auditors,

CBCP Monitor

Opinion

6

Vol. 11 No. 3 February 5-18, 2007

Editorial

A Rural Congress THIS year is the 40th anniversary of National Rural Congress of 1967. The latest Pastoral Statement of the CBCP entitled The Dignity of the Rural Poor—A Gospel Concern, calls for a holding of a rural congress this year “to revive the memory” of that Congress when the Church came to a “heavy realization that the rural parts of the country were the most neglected by both the government’s development programs and the Church’s pastoral care.”

This indeed is a welcome development. But the business of reviving the memory of that rural congress may not even hold much water now because the socio-political situation then definitely pales in comparison with the prevailing horizons of today.

Today the rural poor are increasingly the greatest victim and beneficiary of unjust economic and socio-political order—more than ever before.

Which is why the rural folk has to be heard.

As the CBCP Statement goes, “… this time our farmers must do that speaking by themselves, the discerning, the proposing of their own ideas, the planning of how we must as a people come together to work for the common good of the country and of ourselves.”

To Build A Just Society

Abp. Angel N. Lagdameo, DD

In and Out of Season

WHOSE responsibility is it to build a just society?

When this concern is assumed by an absolute monopoly a just society disappears because justice, like goodness, is diffusive, and therefore, a common concern—even by the Church.

“The Church,” says Pope Benedict XVI in Deus Caritas Est, “cannot and must not take upon herself the political battle to bring about the most just society possible. She cannot and must not replace the State.

Yet at the same time she cannot and must not remain on the sidelines in the fight for justice. She has to play her part through rational argument and she has to reawaken the spiritual energy without which justice, which always demands sacrifice, cannot prevail and prosper. A just society must be the achievement of politics, not of the Church. Yet the promotion of justice through efforts to bring about openness of mind and will to the demands of the common good is something which concerns the Church deeply.”

Catechism for Filipino Catholics puts it more bluntly: “Since we Filipino Catholics constitute the great majority of our nation, we hold the primary responsibility for building a just Philippine society.”

(CFC, # 1193).

The late Pope John Paul II raised the challenge to the laity: “to never relinquish that participation in public life…in the many different economic, social, legislative and administrative and cultural areas which we intend to promote organically and institutionally the common good.” (Christifideles Laici, # 43)

THE 2006 Celebration of the Year of Social Concerns ends with the culmination of NASSA 40 years.

NASSA Cuarenta celebration on January 25, 2007 consisted of the pictorial reports of various Social Action Directors from different dioceses. The reports show an amazing variety of social, economic, cultural and political programs and initiatives. In the reports, it was clear that these programs reflect the collaboration within the Church of the clergy and laity, the network of NASSA-Diocesan Directors of Social Action and many nongovernment organizations, like Misereor, Caritas Internationalis, Catholic Relief Services. Brief as the reports were, they nonetheless gave the bishops and the guests a bird’s-eye view of what the Church in the Philippines had done in order to concretize its advocacy of “preferential option for the poor long before the Second Plenary Council of the Philippines (1991)”.

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The Church, through NASSA’s network had been (a) Empowering the marginalized sectors through the formation of Basic Ecclesial Communities in at least some 40 dioceses. (b) Mainstreaming these BECs through health care programs, entrepreneurial and micro-finance program (such as those done in San Carlos, Marbel, and Jaro). (c) Involving the people in the protection of the environment and the integrity of creation—as mirrored in the diocese of Boac and Prelature of Infanta. (d) Promoting pro-environment and pro-farmer sustainable agriculture—as shown in several dioceses, like Butuan. (e) Responding proactively through relief and rehabilitation after disasters and calamities and landslides— as happened in Southern Leyte and the Bicol Region.

CFM’s Encounter Programs THE Valentine’s Day countdown by television morning shows started soon after New Year. This ushers the hype in increasing loudness for the sale of valentine gifts, entertainment shows and dinner–dance venues for lovers, young and not so young. What do these ads and broadcasts contribute to the formation of values and norms of lovers? Of teenagers? Of young adults? Of married couples? Of the whole family? Without the development of Christian spirituality, these mundane activities powered by media blitz and commercial come-ons will easily lead to materialistic and hedonistic values. Young men and women adopt the wrong meaning of love—one that leads to the romantic union of lovers.

How can we prepare them to understand that this union should culminate and be sanctified in Christian marriage?

Parents, especially Filipinos, will sacrifice to support their children to get a good education even to the extent of hocking their last piece of land just to be able to have a college diploma. How much do they spend in terms of time and money to prepare their children to have families

NASSA Cuarenta Onwards (f) Rebuilding, restoring, renewing communities through housing projects in 15 sites to help poverty and disaster victims. (g) Fighting against graft and corruption by encouraging people to become catalysts for economic recovery and peace building—as happened in Ipil. (h) Revolutionizing evangelization efforts through the program of Alay Kapwa—as we have seen in Malolos. (i) Participating in the evangelization of our electoral processes through VOTE-CARE. While we end the celebration of the Year of Social Concerns—the advocacies that underlie the many programs that we have enumerated continue… through the next 40 years, that we look forward to. What NASSA Cuarenta leaves behind is an inspiration, a motivation, an encouragement to go on till the next NASSA Cuarenta.

Jose B. Lugay

Laik o Lampstand Laiko

of their own? In corporate parlance, what are their strategic plans to achieve their vision of the future of their children and grandchildren? Majority of them and I dare say, 90% of families leave it to chance. The Christian Family Movement (CFM) has the answer to these concerns—the Family Evangelization Program.

CFM’s motto and mission state: “First and foremost –THE FAMILY” “We are a group of families called to witness to Christ. Our mission is to EVANGELIZE and CHRISTIANIZE families through the family life apostolate. “ CFM introduced the retreat for couples, later termed the Marriage Encounter developed by a Spanish chaplain, Fr. Gabriel Calvo. It came to us via the Christian Family Movement of the United States. Due to its observed success in conversion of discordant families to loving and sharing families, the process was modified and enriched by Jesuit chaplains of CFM notably Rev. Fr. Ruben Tanseco and Rev. Fr. Jesus Fernandez who until now are active in serving as formators in the field of family

evangelization. Of course the National Chaplains of CFM decidedly gave the main support and influence in the development of the evangelization programs.

They are Bishop Cirilo Almario, an ardent champion of the bible apostolate; Bishop Jesus Varela who once headed the Episcopal Commission on Family and Life and his support staff; the late Fr. Vicente San Juan and Sister Bles Fabricante. Now the leading guide is Msgr. Manny Gabriel, the National Chaplain who is actively helping chart the future of CFM’s family life evangelization program for the 21st century and its challenges.

After the encounter retreat, participating couples hanker for more contact with each other—to continue the evangelization process. A unit, composed of 6 to 8 couples, meet once every two weeks. A designated couple’s home becomes the venue for the meeting. This is where the couple’s family gets introduced to the other families. In every unit meeting, a guidebook specially prepared by the CFM organization will lead the meeting topics related to family life, guided Laiko / P11

CBCP Monitor

Opinion

Vol. 11 No. 3 February 5-18, 2007

Sr. Mary Pilar Verzosa, RGS

Love Life HUMAN life is the most precious thing on earth. It is with the specific purpose of educating the public on the importance of the dignity and value of life that every year, Pro-life Month is observed in February.

The 13th National Convention was held at the Lourdes Hospital Conference Hall, Sta. Mesa, Manila last February 3, Saturday morning. In the afternoon, a Pro-life Voters Forum was held at the Polytechnic University of the Philippines. Political candidates for this coming May elections were challenged by the Bishops, priests, parish leaders, school faculty and students to carry the pro-life/pro-family/pro-poor agenda in their campaigns.

Pro-life Sunday last February 4 began the “Respect and care for Life Week” as declared by former Pres.

Corazon Aquino (Pres. Proc. 214, 1987).

All are invited to join the Healing Mass on Feb. 15 (Thursday) at 5:30 pm at Sto. Domingo Church. Fr. Diwane Cacao has been invited by Blessed Margaret of Castello Movement and Pro-life to be the main celebrant and healer.

Blessed Margaret is one of the patron saints of Pro-life Philippines. She was born severely disabled and blind. She was abandoned by her parents who belonged to the Italian Royalty, left by the church door to beg. She learned catechism from the Dominican priests there and started teaching her co-beggars. If she were conceived today, she would have been easily aborted because of her disabilities.

A Forum on “Caring for Gay Loved Ones” featuring a monologue play by former homosexuals, will be held on Feb.

A Personal Note COME Thursday, February 8, I would celebrate my entry into the so-called “Golden Year.” First order of the day is to thank God for the gift of life and the blessings He showered me all these years. These blessings include a simple and peaceful family life and the friends I’ve met along the way. Let me touch on something simple, like celebrating one’s birthday.

Last year, I received a simple text message from Archbishop Oscar Cruz on my 49th birthday and I recall very clearly what he said: “Remember Melo, the first 100 years are the most difficult.

As soon as you celebrate your 101st birthday, it would be very easy.”

During the 1960s, life was indeed simple. A ten or twenty peso bill meant a lot. A bus ride to Pasay City from Quiapo church was ten centavos. Some might say we’re just being nostalgic but true enough the peso had purchasing power. The exchange rate was $1 – P2.

Politicians who promised sincerely delivered. There was palabra de honor.

There was hiya and there was pagmamalasakit.

Life was easy. Sundays meant simply going to church. There were no malls to speak of. Escolta and Carriedo were the “in” places to be. SM at that time confined itself to selling shoes along Carriedo. Only two movie houses had escalators, one was Roman Super Cinerama at the corner of Azcarraga (Claro M. Recto) and Quezon Boulevard and Roxanne along Avenida Rizal. Only three department stores had escalators, one was Otis Department store in Carriedo, Good Earth Emporium and an-

V ie ws and P oints iews Points

17 at the Good Shepherd Convent, QC. The play will be followed by a Panel of Reactors from Courage, the Catholic Exgay Support Group and Bagong PagAsa, the Christian Ex-gay Support group. Invitations have been sent to colleges and universities to send their faculty and students to attend this forum. Many administrators realize the need to confront this issue of growing number of homosexuals and lesbians in the campus.

Video tapes, posters, and leaflets are also available for those who want to organize seminars and other pro-life activities. Call Pro-life office for more information at 911-2911 or 421-7147. Our email is life@prolife.org.ph. You can refer counseling of unwed mothers, abused girls or battered women to me: 0920-945-5494

Melo M. Acuña

Issues and Concerns

other one at Avenida Rizal.

During the mid 60s, black and white television featured straight news in impeccable English and there were no entertainment news whatsoever. There were no telenovelas on primetime. There were no screaming movie reporters then.

Yes, there were dramas but these were never aired on primetime.

I witnessed the First Quarter Storm as a high school freshman. I also saw the countryside at a very young age, carefully reflecting on the difference of lifestyles among Filipinos, from urban to poor rural areas during my high school days. Fr. Bert Espenilla, SCA National director appointed me as Assistant Secretary General for high school along with my college counterpart, now Atty. Gregorio Fabros. Civic activist Gary David, Tess Samson-Castillo and UP’s Dr. Zosimo Lee succeeded us at SCAP. During college, I had the chance to organize farmers groups in Arayat, Pampanga as part of the programs of Ateneo de Manila’s Spes Institute under Fr. Noel Vasquez, S.J. Writing for We Forum was always a challenge. It meant sheer courage to expose controversial issues not only in Metro Manila but in the provinces, like the rampant illegal fishing in Lamon Bay. It meant a lot of travel to Alabat Island with Lourdes “Chuchay” Molina (now Fernandez), Business Mirror editor-inchief.

During my senior year, I got employed in media and that became my career. Having witnessed triumphs and failures, man-made and natural disasters,

Oscar V. Cruz, DD

IT was announced that the national leadership is calling a “Four-Party Summit” for a clean, honest and orderly election” this May 2007. For this purpose, it was said that the “Summit” would be participated in by the CBCP, the COMELEC, the Poll Watchdogs and the PNP. There was the added particular that the palace would merely facilitate the holding of the event, i.e., it would be simply an on-looker, possibly providing the usual snacks, how impressive!

The call needs much prayer and requires strong faith.

It is the standard big words, grandiose idea, and glorious vision but as usual, it is doubtful in immediate objective and dubious in its eventual goal.

The expressed purpose of the “summit” is dear and endearing. Its alleged spirit is so generous and sublime. The

February is Pro-Life Month

witnessed bloody confrontations from Bicol to Manila and Mindanao, I would probably write a book about people I met from politicians to civic and business leaders and everyone I found interesting. From 1980 to 94, I did broadcast and some writing in Legazpi City. It was in 1994 that I joined Catholic-run Veritas 846 where I rose from the ranks.

Today, I am serving as Talent Announcer after four and a half years as station manager, thanks to now Bishop Mylo Hubert C. Vergara, Frs. Anton C. T. Pascual and Manuel Bongayan, now NBN’s Mario Garcia, Marketing guru Col. Lorey Dino and the rest of the Veritas family. I still find time to contribute to both Reuters and Manila Bulletin should there be significant events and items.

Everyone who reaches 50 should be more than thankful for the gift of life and the love and friendship that came along more often than not from his or her immediate family. It would also be time to say prayers for everyone who touched one’s life, from parents and relatives, classmates, friends and everyone who left sweet memories in one’s journey through life.

The past five decades wasn’t always a walk in the park but it was simply great. The concerns would be more on health and quality time, bereft of undue and useless anxieties and pressures.

Albert Einstein said: “True religion is real living, living with all one’s soul, with all one’s goodness and righteousness.” Widely respected Mahatma Gandhi appropriately said “Where there is love, there is life.” Deo gratias.

Four-Party Summit

message is too good to be true. The bait is too nice to bite. And the underlying reason for all these big reservations is one and the same: the caller is not exactly known for having cleanly and honestly won its own election to office.

What comes to mind is the image of a spider inviting a fly to its sticky and deadly parlor. This is so good for the big spider but so bad for the tiny fly.

The call itself forwards some intriguing questions. Why is the administration itself not even a part of the summit? How come the call is not addressed to the opposition? Is there one among the CBCP, the COMELEC, the Poll Watchdogs and the PNP that is committed to a violent and deceitful election such that this should be called to a “Summit”?

The reality of the matter is that the

national leadership has three fundamental liabilities: it has no tenable claim to moral ascendancy. Two, it causes too much and too deep divisions among the people. Three: it provides the reason why people praise or curse it, why political parties are simply in favor or against it.

The deep distrust and pronounced disrespect towards the national leadership on the part of a good number of people had its onset no less than some six years ago. With much solemnity it said it would not run for office. With much flair it filed it candidacy not long after. And on goes the subsequent long litany of its socio-moral misdeeds—inclusive of the infamous “Hello,” Garci” phenomenon. Now, it calls a “summit” for honesty and integrity in the forthcoming election!

Really?

7 Bp. Leonardo Y. Medroso, JCD, DD

Tidbits

The Spirituality of Diocesan Priests IT was one of those busy week days in the office that the chime of twelve became a welcome respite from work when a weak knock at the door called my attention. At my instance the door opened and there appeared one of my young priests who looked haggard and lifeless. In words that could hardly be heard he said: “I am burnt out, Bishop. Priesthood has no more sense to my life; prayer is a drab; I feel empty.”

A sad story that can rend any bishop’s heart. For it usually happens to his priests who are full of energy, full of idealism, active in the apostolate, dedicated to prayer life.

And there they are, just five or six years from the ministry, already burnt out. What has gone wrong?

One of the reasons surely is the spiritual life of the diocesan clergy. To have a tight grip of one’s spirituality in the parish is not that easy. Every day he has to make do of it. The demands of the ministry, simply leaves him no regular time to his prayers and meditation. Soon he will be dried up, will start longing with a drag sigh to the lost ideals that he had once acquired in the seminary. Is there a way to sustain him in his spirituality or recapture it when it is ebbing?

I believe there is. After all, the source of his spirituality is on hand. For, the spirituality of the diocesan clergy and his effectiveness in the ministry is to be found from the very exercise of his priestly ministry. The priest becomes what he administers; he grows in spirituality according to the way he fulfills his priestly ministry; he becomes holy because he deals with holy things.

This concept was already given an initial yet authoritative account by the Second Plenary Council of the Philippines, when it boldly stated: “A ministerial spirituality requires the priest to exercise authentic, i.e. truthful ministry.

He attunes his heart and demeanor to the meaning of his ministerial actions. He will not be content simply to speak the Word of God. He will live according to the Word he preaches. He will not be satisfied with merely a valid administration of the sacraments. He will administer the sacraments with care, with faith and pastoral love. He will not simply command. He will seek to be an example of one who heeds the Word of God and thus be a light to others” (IV, n.

537).

This is so because the sacramental character that has been etched deeply in the person of the priest is for real. It touches the ordained individual at the very core of his being. Ordination is no mere designation to an office, neither mere bestowal of rights and obligations, nor simple definition of the roles and functions of the priest, of his job descriptions. It is an ontological and spiritual configuration of a quality that sets the ordained forever as priest of God in aeternum, transforming him into a spiritual and moral leader, a dispenser of holy things. As the late John Paul II, addressing to the priests in his Letter “Novo Incipiente Nostro,” delicately puts it; “Your priesthood imparts to you a pastoral charism, a special likeness to Christ, the Good Shepherd.

This quality belongs to you in a very special way. All the laity, the great community of the People of God, our brothers and sisters, are expected to work for the salvation of others, as the Second Vatican Council stated so clearly. You priests, however, are expected to have a concern and a commitment greater than and different from that of any lay person. And this is because you share in the priesthood of Jesus Christ in a way that differs essentially and not only in degree from the manner in which they share” (Par. 5).

And so, the spirituality of the diocesan clergy can be found in the act of doing the pastoral ministry as priest.

And this cannot be realized more than in the celebration of the Holy Eucharist whose liturgy urges the community and more so, the priest presider, to enter into that space and moment when God himself is acting and that all are drawn into that action of God. There is that highest moment in the liturgy of the Eucharist when the difference between the action of Christ and priest’s own actions are mysteriously merged into one reality, the fulfillment of what St. Paul meant by “being united to the Lord” and thus becoming “one spirit with him” (cf. 1Cor 6:17). God’s action is what is essential; man’s action is cooperation.

In the Holy Mass the priest should be caught up in that great act of God transforming him into His embrace. For any priest it should be a high moment when he takes the bread and the cup in his own hands, relating at the same time the narrative part of the Institution wherein he commences in the third person—”He took bread… He blessed it… he broke it… he gave it…”—and then, suddenly, carried on by the flow of the liturgy he shifts the pronouns from the third person to the first when he pronounces the words of consecration. The priest no longer says: “This is His (Christ’s) body; this is His Blood”; he rather utters: “This is my body” … This is my blood…” The third person has become the first person, identifying the priest with the very person of Christ Himself. And the priest states those Tidbits / P14

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CBCP Monitor

CBCP Commissions

Vol. 11 No. 3 February 5-18, 2007

Annual National SeminarWorkshops

ONE of the hallmarks of the papacy of Pope John Paul II was in recognizing the potency of culture in human life and in considering that the Church’s dialogue with culture is a vital area, one in which “the destiny of the world at the end of this twentieth century is at stake.” He said this in 1982 when he created the Pontifical Council for Culture. Even earlier, as did other Church authorities, Pope Paul VI declared in Evangelii Nuntiandi that the “drama of our times” is the divorce of faith from culture.

Since the visit of Pope Paul VI to Manila in 1970, Filipino Church leaders have come to accept the mission of inculturation, a word that first surfaced publicly in the Synod of Bishops of 1979 according to Archbishop Oscar Cruz, who in 1999 was then President of the Catholic Bishops Conference of the Philippines.

Archbishop Oscar Cruz who wrote on behalf of all the bishops the Pastoral Exhortation on Culture goes on to record, that inculturation came about in the Synod through the interventions of Cardinal Jaime Sin and Father Pedro Arrupe, S.J. finally to enter the text of the magisterium in Pope John Paul II’s Catechesi Tradendae.

Inculturation first carried the notion of “adaptation”, while “incarnation” was called upon to bear and “contextualization” also became of interest in the social-historical perspective of the Church. Archbishop Cruz wrote in that pastoral exhortation that inculturation is the integration of the values of our culture and the values of the Kingdom, a veritable process of metanoia or conversion into the Christ-life, which in turn must impact on all other personal and social relations.

In Lumen Gentium, this is stated clearly and simply: “The Church as the People of God fosters and takes to herself the abilities, resources and customs of each people; she purifies, strengthens and ennobles them.” PCP II, No. 72 provides the Filipino perspective: “Church teach-

With vigor, Bishop Pacana, aided by the Executive Secretary (first, Fr. Wilfredo Torayno of the diocese of Malaybalay, then Teresiana Cecile Medina, followed by Mrs. Liza Barretto), approached the above goals through the annual national seminar-workshops beginning in 1995. It was the First National Dialogue with Media on Culture and Politics in Malaybalay, Bukidnon on March 30-April 1, 1995 that started the ball rolling to more than ten conferences, and drew astute minds as resource speakers. Some of the disturbing topics that pervaded reflection times and discussions in these national conferences were: the impact of cinema on faith and culture, an inculturated formation for priests and religious, contemporary culture and the youth, folk Catholicism, Filipino religiosity/spirituality and popular devotions, faith and culture in the subculture of politics, and many more.

Many of those who led the roster of speakers on these seminars gave gripping talks: Fr. Romeo Intengan, SJ, Provincial Superior of Jesuits; Fr. John Caroll, SJ, of the ICSI, Fr. Miguel Bernad of Xavier University, Bishop Francisco Claver, SJ, Archbishop Orlando B. Quevedo, OMI, then Bishop Gaudencio B. Rosales, among other lay religious educators, sociologists and anthropologists who are leaders in their field.

Participants to each of these conferences numbered in the hundreds, representing the spectrum of the Church, from bishops to priests, to lay Church workers in the grassroots, mulling on dogma, doctrines, issues and attitudes bearing on their faith and patrimony. Aside from providing rare teachings, spiritual insights and Christian life realities, the conferences and seminars gave the participants a venue for speaking their minds, enabling opinions to be heard in a wide range of listeners, participating in policy making decisions and most importantly forming ideas that fine-tuned their faith in the context of daily life. Here in these conferences and seminars, one could say, was inculturation in action. In one of the conferences delving into politics and corruption, it drew an interesting representation of participants from the local government.

Apart from scholarly endeavors of publishing a quarterly newsletter and collating the many addresses delivered by resource speakers, the Commission went out on national media to decry a burgeoning trend of what is popularly known as “novelty music” aired on primetime television’s variety shows many of them bordering on obscenity and pornography. The Commission also attended retreats and meetings organized by the CBCP in its effort to focus and hew to its avowed mission.

© Denz Dayao / CBCPMedia

Faith in Dialog with Filipino Culture

Episcopal Commission on Culture (ECC)

By Mrs. Liza Barretto & Ms. Cecile Medina ings and practices must be personally appreciated and appropriated by us, as a people with our own particular culture, with our own ways of thinking and valuing. The Christian faith must take root in the matrix of our Filipino being so that we may truly believe and love as Filipinos…

It must be accepted within a person’s cultural heritage. An inculturated faith is a faith that is transmitted and expressed through our people’s culture or cultures.”

How then can faith and culture dialogue be such as to bring about inculturation that in turn will being about transformation? How can Gospel values fuse into the core of the faithful so as to rule his daily life?

This was the perspective when in the July 1994 Plenary Assembly in Tagaytay City, the Catholic Bishops Conference of the Philippines (CBCP) organized the CBCP Episco-

pal Commission on Culture. Named as its first Chairman was Bishop Honesto Ch. Pacana, SJ, DD. Objectives Through reflections and prayer based on experience, the following goals were articulated and integrated in the CBCP Constitutions and Bylaws: • Promote the meeting between the saving message of the Gospel and the culture of our time; • Undertake appropriate initiatives concerning the dialogue between faith and culture and intercultural dialogue; • Oversee the initiatives of the Church’s various institutions in this area and disseminate the directives from the Pontifical Council for Culture; • Enter into dialogue with regional

and diocesan centers with the aim of encouraging fruitful exchange about research, initiatives and cultural accomplishments carried out by the local Churches and of enabling the whole Church in the Philippines to benefit from them; • Collaborate with national Catholic organization of historical, philosophical, theological, scientific, artistic and intellectual value and to promote their reciprocal cooperation; • Ensure the effective participation of the Philippine Church in national congresses with science, media, culture and education; • Facilitate Church-culture dialogue at the level of universities and research centers, organizations of artists and specialists, researchers and scholars and to promote worthwhile meetings between these cultural groups.

Statement at the Pan-Asian Meeting of Members and Consultors of the Pontifical Council for Culture and the Presidents of the National Episcopal Commission for Culture UNDER the Auspices of the Pontifical Council for Culture, and in collaboration with the Catholic Bishops’ Conference of Indonesia, a Pan-Asian convention of the Members and Consultors of the Pontifical Council for Culture and the Presidents/Representatives of the Commissions for Culture of the National Episcopal Conferences from Asia was held at Bali, Denpasar, Indonesia from the 26th to the 30th of November 2006. The theme of the meeting was, The Fullness of Jesus Christ Alive in Asian Cultures: “And from His fullness have we all received, grace upon grace” (Jn 1:16).

Participants from Australia, Bangladesh, Hong Kong, India, Indonesia, Japan, Korea, Malaysia/Brunei/Singapore, Philippines, Thailand and Vietnam spent four days together in prayerful reflection and fraternal exchange, informing themselves on the mission of the Church for the evangelization of cultures and the inculturation of the faith in Asia through talks, workshops and discussions. Delegates brought with them rich experi-

ences of their local Churches and local cultures. It was a unique opportunity to discover new ways of assimilating the positive cultural values in Asia into the life of the Church, as well as expressing the Catholic way of life through the existing local cultural features.

At the meeting, the multi-cultural and pluri-religious nature of Asian society was reiterated and with gratitude to the Almighty, it was acknowledged that the fullness of Jesus Christ, as the fullness of grace, is alive in Asian cultures. Asia has been the home of millennial cultures and contributed much to the civilizations. There is a treasure of values in these cultures which are infused with divine grace. It was stressed that we need to find new, relevant and appropriate modes to present Jesus Christ in Asian cultures and in the day-to-day realities, so that His light and the liberating force of His divine love may be revealed ever more to those who do not know Him. We pay tribute to the missionaries who were very conscious of the importance of learning the local languages, immersing themselves into the native cultures, and understanding the weltschaung of their

times. These missionaries faced the reality of the multi-ethnic, pluri-religious and multi-faceted cultures of Asia as a challenge which they turned into an opportunity.

Faith in Jesus Christ in Asia is multi-culturally expressed through our local languages, song, dance, art, architecture and liturgy. The meeting appreciated the Catholic Cultural Centers which proclaim Christ through Museums, Art Galleries, Libraries, documentations, publications, seminars and mass media, and bring together varied and indigenous cultures accepting the vibrant and life-giving traditions, while infusing the Christian dimension into the cultures.

For centuries now, the Catholic community, “the little flock” has been engaged in a dialogue of love and life within the community itself, as also with people not yet belonging to the “herd.”

Remembering Jesus’ teaching become a maxim now, “Render therefore to Caesar the things that are Caesar’s, and to God the things that God’s,” the Catholic Church in Asia understands that its nation-building activity is not incompatible, but rather is an expression of its genu-

ine faith in Jesus Christ who brings all things and all cultures to their fullness.

This meeting emphasizes that the desire to proclaim Jesus Christ as the fullness of grace is the most natural expression of the Christian’s faith and his love for humanity, as taught by the Lord.

Christ offers to contemporary man, truthful answers to real existential questions. It is the Church’s duty to offer the Gospel to people in their own cultural setting, respecting both people and their cultures.

Looking into the Future The Church in Asia firmly believes in mission through dialogue: dialogue with the poor, dialogue between cultures, and dialogue between religions. To promote an intense intercultural and inter-religious dialogue, conducted in mutual respect, reciprocity, love and understanding, so that the Good News that is Jesus, who is the “incarnate love” of the Father may be made present to those who have not yet enPan-Asia / P10

Joint efforts with other Episcopal Commissions Meanwhile, Ms. Cecile Medina did research on Church initiatives to promote intercultural dialogue in Mindanao (dioceses of Malaybalay, prelature of Isabela and Archdiocese of Zamboanga); joined conferences with other Episcopal commissions e.g. Catechesis and Inter-religious Dialogue; projects for diocese of Malaybalay’s Indigenous People’s Apostolate and in promoting a culture of Peace through trainors’ training of lumad leaders in the province.

The Pontifical Commission on Culture was updated on the initiatives of the Commission here in the country. It acknowledged such acECC / P9

CBCP Monitor

Feature

Vol. 11 No. 3 February 5-18, 2007

THE Church in Albay has always been defined by its capacity to look beyond saving souls.

Even as it opens its doors to the faithful it was not afraid to deal with social problems that afflict the people of Albay: poverty, human rights violations, bad governance.

Church-based organizations have always enjoyed a following compared to other civic groups. This indicates a considerable influence of the Church on the local population of 1.2 million. Based on figures gathered during the first Legazpi diocesan synod in 2000, 95% of the total population comprises the Church’s membership.

The Diocese of Legazpi was established in 1951, some 350 years after Franciscan missionaries set foot in Albay in 1578. It has 45 parishes, with one or two pastors in each parish and a chapel in every village.

The diocese’s Social Action Center (SAC) was organized in 1972 as a response to Vatican II’s call for evangelization and development and to articulate the local Church’s growing activism.

In its early years, the SAC was involved in organizing credit cooperatives, implementing nutrition programs, undertaking emergency relief work during calamities and doing food-for-work projects. During martial rule, the SAC introduced education programs and helped organize the poor, mostly farmers, fishers and workers, many of whose rights were violated by the regime.

Albay is predominantly agricultural and its major crops are rice, corn, abaca, vegetable and coconut.

The latter is the most dominant, occupying 62% of the total agriculture area in the province.

Calamities, high production cost and market economies have affected agriculture productivity and income. Abaca, for, example, experienced a drop in production because of the slump in hemp prices, and outmoded production techniques.

On January 17, 1983, Newsweek published the story of a land dispute involving 325 tenant farmers in the island of San Miguel in Tabaco, Albay. The government had granted the farmers certificates of land transfer for the vast estate that they have long been farming. The corporate owner of the estate resisted and harassed the farmers. The SAC organized and supported the farmers.

During one confrontation, armed

guards shot two farmers dead and wounded many others. The farmers won in the end.

In its more than 30 years of existence, SAC has evolved from a seeming welfare agency and disaster response unit to an educator and community organizer.

After 1986 when the wave of democratization swept the country, the SAC continued its work in the communities on economic development, sectoral organizing and peace building. It also added a new dimension in its social action work: people’s participation in local governance. The thrust opened new arenas of engagement for the Church, like voter’s education, advocacy for transparency and accountability in government, and more crucially, encouraging and strengthening people’s participation in local governance.

This new arena of involvement also challenged the Church to raise wide public awareness and understanding of civic duties, right, responsibilities and governance process.

The Local Government Code of 1991 provided the opportunity for the SAC to further flesh out its governance’s program by focusing on its provisions for people’s participation. The decentralization law mandated the devolution of power and resources from the national government to local government units and opened opportunities for citizen participation through local special bodies.

This provided the legal basis for allowing the participation of citizens groups in local decision-making.

Citizens groups or people’s organizations can sit in the local development council, bidding committee, school board, health board and peace and order council.

In 2000, the clergy, religious and laity gathered together in a synod to chart the direction of the local Church. The later has committed to be one with the poor and work towards “total human liberation and social transformation.”

Through SAC, a number of coalitions were organized to address problems and issues in Albay. In 2002, the Albay Provincial Development Network for Development (ALPRODEV) was organized. In the same year, 20 networks composed of non-government organizations and people’s organizations were formed in 3 cities, 13 municipalities and 120

ECC / from p8 tivities with encouraging words. The CBCP Episcopal Commission on Culture gained financial support from the corresponding donors for some of the seminar projects related to faith-culture dialogue which were deemed worthwhile.

Given that culture embraces a very wide ground of dynamic and changing aspects, covering traditional and emergent values, the Commission felt much more could be done with so many limitations. Filipino way of life, it has been said, is multi-cultural, dynamic and ever changing. The arena of culture may be overwhelming in its scope and it takes dedication and understanding of its service to the Church to continue on the straight, effective course.

Bishop Honesto Ch. Pacana, SJ who devoted himself for more than a decade to the Commission as Chairman carries the clarity of the vision: “The Filipino Christian will need to duplicate the best way he can the life of Jesus. Filipino cultural values (attitudes, mental sets, ways of looking at things) need to be taken into serious consideration. They definitely color the Filipino way of following the Lord or the Filipino spirituality. Although Filipino spirituality is essentially the same as any

9

(for this article, get a good picture in Legazpi/Albay in our library, taken by roy or melo acuña)

Beyond Saving Souls

By Fr. Jose Victor Lobrigo barangays. The coalitions have 153 member organizations in all.

From 1999 to 2004, six Child Abuse Prevention and Intervention Units were set up in 3 cities and 3 municipalities in the province. Six parishes have organized their youth advocates group. A number of Parish Social Action committees were also created.

The SAC played a big role in coming up with transparency forum that is now being replicated in many areas of the country, the Report to the People, otherwise known as Ulat sa Bayan. In this forum, elected officials are made to face their constituents and account for what they have done and accomplished in office.

Since 1999, six municipalities have held their Ulat sa Bayan.

Between 2002 and 2004, the SAC encouraged people’s organiza-

tions and non-government organizations to join local special bodies and development councils where they could participate in crafting development plans, monitor government transactions and ensure that sectoral issues are head in local governments. In 2003, the SAC supported the passage of the Provincial Empowerment Ordinance.

SAC also played a pivotal role in developing Child Abuse Prevention Units (CAPIU) that addressed women and children issues. Training programs down to the barangay level and a Media Forum on Child Abuse Reporting were held. From 1999 to 2004, six Child Abuse Prevention and Intervention Units were set up in three cities and three municipalities in the province. Six parishes have organized their youth advocates group. A number of Parish Social Action com-

mittees were also created.

In 2002, the CAPIUs busied themselves to learn more about counseling, medico-legal and tool kit preparation and production and dissemination of information and education materials. In 2005, a glossary of terms was published, a valuable help for media practitioners and advocates of child rights. In the same year, a radio program on child abuse prevention was launched.

As recognition of its efforts to natural disasters and humanitarian help, the SAC received the Gawad Kalasag Award from the National Disaster Coordinating Council (NDCC).

These are but some of the milestones that mark the SAC’s continuing efforts to articulate the aims of the Church of the poor: to serve those who have less.

to be seduced by forms of interpretation that involve a break with the Church’s tradition.

These paths lead away from the true essence of marriage, as well as from its intrinsic juridical dimension and, under various more or less attractive names, seek to conceal a false conjugal reality.

So it is that the point is sometimes reached of maintaining that nothing is right or wrong in a couple’s relationship, provided it corresponds with the achievement of the subjective aspirations of each party. In this perspective, the idea of marriage “in facto esse” oscillates between merely factual relations and the juridical-positivistic aspect, overlooking its essence as an intrinsic bond of justice between the persons of the man and of the woman.

The contribution of ecclesiastical tribunals to overcoming the crisis of the meaning of marriage, in the Church and in civil society, could seem to some people of somewhat secondary or minor importance.

However, precisely because marriage has an intrinsically juridical dimension, being wise and convinced servants of justice in this sensitive and most important sector has the significant value of witness and is of deep reassurance to

all. Dear Prelate Auditors, you are committed on a front in which responsibility for the truth makes itself felt in a special way in our times.

In being faithful to your task, make sure that your action fits harmoniously into an overall rediscovery of the beauty of that “truth about marriage”, the truth of the “principle”, which Jesus fully taught us and of which the Holy Spirit continually reminds us in the Church today.

Dear Prelate Auditors, Officials and collaborators, these are the considerations to which I felt impelled to call your attention, in the certainty that I would find in you judges and magistrates ready to share and make your own so important and serious a doctrine.

To each and every one I express in particular my pleasure and my total confidence that the Apostolic Tribunal of the Roman Rota, an effective and authoritative manifestation of the juridical wisdom of the Church, will continue to carry out consistently its own, far from easy munus, at the service of the divine plan followed by the Creator and the Redeemer in the institution of marriage.

As I invoke divine help upon your work, I cordially impart a special Apostolic Blessing to you all.

Marriage / from p5 Christian spirituality, yet its cultural embodiment makes it distinct… As we consider our discipleship, we cannot fail to see our shortcomings.

There are obstacles to the call to follow Christ more closely. These obstacles are seen as cultural. While they can be means to growth in discipleship, they can also constitute an obstacle. The challenge for us is to purify or strengthen certain elements in our culture. There is a need for freedom, courage and authenticity in confronting our cultural values as we follow the road to conversion…” (Dialogue, December 1999).

The Officers Chairman: Bp. Emmanuel T. Cabajar, CSsR Vice-Chairman: Bp. Jose R. Manguiran Members: Bp. Antonieto D. Cabajog Bp. Julito B. Cortes Bp. Honesto Ch. Pacana, SJ Executive Secretary: c/o Diocese of Pagadian Bishop’s Residence Baugasan, 7610 Pagadian City

truly interwoven with life and love as one of the intrinsic obligations of its existence. Therefore, as I wrote in my first Encyclical, “From the standpoint of creation, eros directs man towards marriage, to a bond which is unique and definitive; thus, and only thus, does it fulfill its deepest purpose” (“Deus Caritas Est,” n. 11).

Thus, love and law can be united to the point of ensuring that husband and wife mutually owe to one another the love with which they spontaneously love one another: the love in them is the fruit of their free desire for the good of one another and of their children; which, moreover, is also a requirement of love for one’s own true good.

All the activity of the Church and of the faithful in the context of the family must be based on this truth about marriage and its intrinsic juridical dimension. In spite of this, as I recalled earlier, the relativistic mindset, in more or less open or subtle ways, can also insinuate itself into the ecclesial community.

You are well aware that this is a risk of our time which is sometimes expressed in a distorted interpretation of the canonical norms in force.

One must react to this tendency with courage and faith, constantly applying the hermeneutic of renewal in continuity and not allowing oneself

Liturgy

10

The Ordinary Time THE liturgical year is always the year of the Lord, says Benedictine Father Juan Javier Flores Arcas, rector of the Pontifical Liturgical Institute. Of late, ZENIT asked Father Flores, professor at Rome’s Pontifical Athenaeum of St. Anselm, some questions about the liturgical year.

Q: Liturgically speaking, we are beginning ordinary time. Is it a “minor” time?

Father Flores: It is not a weak time with respect to the other intense times, as it includes Sundays which are the weekly celebration of Easter, which is at the very origin of the liturgical year. Of it-

CBCP Monitor

self this time has nothing that makes it inferior to the others.

Ordinary time does not have as object the celebration of a particular mystery of the life of Christ, but the totality of the mystery seen more as a whole than in a particular mystery.

They are 33 or 34 weeks which are placed after the feast of the Baptism of the Lord and which follow the solemnity of Pentecost.

They are not complete weeks, as some are missing Sundays or some days, as in the days that follow Ash Wednesday.

Q: Are there specific formularies for ferial—not festive—days

of ordinary time?

Father Flores: In the present liturgy of this time, no specific formularies have been provided for ferial days, but instead—here is the great novelty—a double lectionary has been prepared which enriches notably the daily celebration.

The great guidelines of the spirituality of ordinary time are marked by the double ferial lectionary: the lectionary of the Eucharist and the biennial biblical lectionary of the office of readings to which is added another patristic biblical lectionary.

The ferial days of ordinary

logue, as well as social services for the promotion of respect for life and integral human growth.

The family is the foundation of society. Asian cultures unanimously reserve a special place for the family.

Basing ourselves on the family values already present in these cultures, the family can experience the fullness of Jesus Christ if it becomes a cradle of life, a furnace of love, a school for values of the Good News, a nursery of compassion, sacrifice and generosity. Each diocese is called to prepare a pastoral plan according to the local needs, for safeguarding and promoting family values.

The believing community, through its teaching, activity, and dialogue, but above all, through example and witness, can be a bulwark in the face of the materialistic, hedonistic, and agnostic tendencies slowly entering our society, especially as a consequence of the massive wave of globalization sweeping Asia, and sometimes threatening its traditional values.

Art and architecture make the person of Jesus Christ present through an expression of beauty. As is evident, Biblical themes and the person of Jesus Christ have been a rich source of inspiration to artists, both Catholic as well as those who do not belong to the Catholic faith.

Art and artistic activities should be promoted as a means of evangelization of cultures and the inculturation of faith.

In the work of evangelization,

what counts most in all cultural contexts is the authenticity of life. We should therefore seek to promote an authentic, verifiable, tangible, radiating spirituality: the fragrance of Christ. When Christians, as individuals and communities really radiate this fragrance, slowly, but surely, we can lead all Asian cultures and civilizations to fulfillment in Christ.

The cultures of indigenous people are very open to Christ and His message. The Church would do well to make Christ present to them through dialogue and witnessing activity. We recommend that for the evangelization efforts among the indigenous peoples, a study should be made as to how local cultural resources could be tapped.

Since cults and sects are successful, especially among the youth because of their deep spiritual thirst, the Church should seek new creative ways to present Christ as the one quenching this thirst.

The new urbanization requires a new evangelization and, therefore, we encourage Bishops and Clergy to rise to the challenges through charity to care for the deprived, an option for social justice in favor of the oppressed and marginalized, a pastoral re-structuring that meets new cultural realities, catechesis that responds to contemporary questions, and a meaningful liturgy, to make every city a “city of God.” We strongly recommend that Catholic education be really “Catholic” by providing, not only academic excellence, but promoting an all-

Vol. 11 No. 3 February 5-18, 2007

time have their own distribution of readings in a two-year cycle, but the Gospel is always the same, so that it is the first reading which offers a different cycle for each year.

The daily Gospels are divided in this way: the Gospel of Mark, from the first to the ninth week; the Gospel of Matthew, from the 10th to the 21st week; the Gospel of Luke from the 22nd to the 34th week.

The Gospel of John, instead, is read during the whole of paschal time, beginning with the fifth week of Lent. It constitutes an ensemble of five Sundays, from the 17th to the 21st in cycle B of ordinary time. It is a privileged occasion for a catechesis on the Eucharist, set in adherence to Jesus in faith.

Q: Ordinary time is part of the liturgical year. How can we describe, exactly, the liturgical year?

Father Flores: The liturgical year can be described as the ensemble of celebrations with which the Church lives annually the mystery of Christ.

This is how the Second Vatican Council expressed it in its constitution on the liturgy, No. 102: “Holy Mother Church is conscious that she must celebrate the saving work of her divine Spouse by devoutly recalling it on certain days throughout the course of the year,” so that in the course of a year we can recall the highest moments in the history of salvation, introducing us in them.

The liturgical year is, therefore, the year of the Lord, of the glorious Kyrios, of the risen Christ present in the midst of his Church with the long history that precedes and accompanies him.

We relive the covenant, the choice of the holy people and the fullness of messianic times.

In the course of the annual cycle the whole mystery of Jesus Christ unfolds, from the incarnation to the expectation of his second coming at the end of time, culminating with the most important celebration of the year, namely, the memorial of his paschal mystery.

Pan-Asia / from p8 countered Him. We call upon Bishops’ conferences to promote Catholic cultural centers to engage in this triple dialogue.

The Church in Asia seeks to continue and to reinforce the nationbuilding activity that it has been involved in over the centuries, through its educational and charitable activities, so that it contributes in building a society that is enlightened by values enshrined in the Gospel, and thus also appreciates, preserves, and promotes its positive traditional values. We call upon those responsible for the educational and social activities of the Church to evolve new strategies of promoting a real and authentic Christian humanism.

Basic Christian communities can be small cells which can live in the spirit of communio, help deepen the Christian faith, and at the same time be the witness of life and a dialogue of heart. They can be the salt and light to the larger pluralistic community of which they form part. We recommend that special attention be paid to organizing the parishes in basic ecclesial communities and that these communities live for and function according to the purposes described above.

A holistic and contextual evangelization of cultures and inculturation of the faith is required to make the fullness of Jesus Christ to come fully alive in Asia. This comprises a wide variety of aspects like witnessing, prayer, proclamation, intercultural and inter-religious dia-

round human development based on the teachings of Jesus Christ. By making Jesus Christ present in our schools, universities, and other educational institutions, we will be able to create a culture permeated by the Gospel, a culture of peace and compassion for the future.

In today’s world, social communications has a very powerful influence, both on cultures and the values that inspire them. Jesus Christ as the way, the truth, and the life can be presented to our Asian cultures very effectively through an able and intelligent use of the media. Special efforts should be made to tap modern and traditional means of communications, like print media, television, cinema, and information technology for promoting and creating a culture infused by the fullness of grace revealed in Jesus Christ.

The Church in Asia is aware of its task to be the light that leads, the salt that gives taste, the leaven in the dough through its life of witness and proclamation of the mystery of Jesus Christ. Our will shall shape the future. Whether we fail or succeed shall not be the doing of others but our own. We are the force; we can clear any obstacle before us or we can be lost in the maze. Our choice; our responsibility. Win or lose, we hold the key to our future. May Mary, Mother of the incarnate Word, and the Star of Evangelization, guide us and lead us, that we may proclaim the fullness of grace in her son, Jesus Christ, to all peoples and all cultures.

In its various moments, the liturgical year celebrates nothing other than the fullness of this mystery; it has its center in the annual Easter, everything springs from it and everything tends to it.

Q: Is Easter the highest point?

Father Flores: The documents that have supported the liturgical reform insist in a very special way on this paschal centrality, hence the need to highlight fully Christ’s paschal mystery in the reform of the liturgical year, according to the norms given by the Council, both in regard to the ordering of the proper of the time and of the saints, as well as the revision of the Roman calendar.

The continuous paschal celebration thus became the starting point of the whole reform of the liturgical year.

The conciliar constitution on the liturgy and the subsequent documents are clear and categorical: There is only one cycle: the paschal, though along with it must be placed other collateral cycles.

Christ’s Pasch is at the center of liturgical action — hence the reason why all Christian spirituality must be a paschal spirituality, that is, a spirituality polarized by the divine event of salvation, by the paschal mystery lived by Christ and celebrated memorially by the Church.

Q: Are there specific spiritualities for each liturgical time?

Father Flores: Yes, of course.

Focusing on the great times of the liturgical year we might divide them according to the tone of the liturgical time itself, always starting from the celebrative unicity of Easter, seeking totality in the simplicity of the mystery, that is, the “whole in the fragment”—Advent: an eschatological spirituality; Christmas: a spousal spirituality; Epiphany: a real spirituality; Lent: a spirituality of conversion and penance; Paschal triduum: a time to imitate sacramentally Christ’s paschal mystery; Easter: a Pentecostal spirituality; and ordinary time: the peaceful rhythm of the liturgical year.

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 Traning Department conducts the following trainings: EdTech, IT Awareness, WebArt, SysAd Training. www.cbcpworld.com training@cbcpworld.net +632 4041612, 4042182

CBCP Monitor

Social Concern

Vol. 11 No. 3 February 5-18, 2007

11

Most Rev. Zacharias C. Jimenez Chair, Coordinating Team Episcopal Commission on Indigenous Peoples-Mindanao READING the Mining in the Philippines - Concerns and Conflicts, Fact Finding Mission to the Philippines Report, I deplore and lament with the prophets of old what is happening to our beloved land.

Our own experiences here in Mindanao validate the report.

“Remember, O Lord, what has come upon us; look, and behold our reproach!

Our inheritance has been turned over to aliens, and our houses to foreigners. We have become orphans and waifs, our mothers are like widows.

We pay for the water we drink, and our wood comes at a price. They pursue at our heels; we labour and have no rest. We have given our hand to the Egyptians and the Assyrians, to be satisfied with bread. Our fathers sinned and are no more, but we bear their iniquities.” (Lamentations 5:1-5) I chair the Episcopal Commission on Indigenous People-Mindanao and have been to many workshops with our indigenous people’s representatives all over Mindanao in the past three years. I heard their stories of anguish, saw them cry as they narrate their deplorable state, and I feel their anger against the game that our power-hun-

gry national and local government officials are playing with them in alliance with greedy corporations. The situation is at its worst at the present moment.

The very government that is supposed to protect their rights is the very one abusing them, manipulating them, turning many of their leaders into “Tribal Dealers”.

The very people, save a few, we elected to supposedly ensure their basic need of food, shelter and clothing, created laws that instead further the interests of foreigners, investors, multi-national corporations and have turned these laws into a “machinery of death” for our indigenous peoples and their precious culture.

What is worst is their deception. They are the modern Trojans bringing gifts of empty promises of progress and development. TIMEO DANAOS DONA FERENTES! I fear the Greeks bringing gifts … to our people.

I also condemn all forms of harassment by government agencies against the people, foreigner and local, who are working in whatever way to help the situation of our indigenous peoples.

I strongly endorse the Statement on Mining Issues and Concerns of our Catholic Bishops Conference of the Philippines (CBCP), President: • To support, unify and strengthen the struggle of the local Churches and their constituency against all mining projects, and raise the anti-mining campaign at the national level; • To support the call of various sectors, especially the Indigenous Peoples, to stop the 24 Priority Mining Projects of the government, and the closure of largescale mining projects, for example, the Rapu-Rapu Polymetallic Project in Albay, HPP Project in Palawan, Didippio GoldCopper Project in Nueva Vizcaya, Tampakan Coppergold Project in South Cotabato, Canatuan Gold Project in Zamboanga del Norte, and the San Antonio Copper Project in Marinduque, among others; • To support the conduct of studies on the evil effects of mining in dioceses; • To support all economic activities that are life-enhancing and poverty-alleviating.

God help our indigenous brothers and sisters …. Our precious land … all of us!

The Sons and Daughters Encounter is most appropriate for youth formation. The Self Encounter addresses the need for individuals who desire for developing a deeper spirituality. The Family Encounter is most effective in developing spiritual affinity among each member of the family—understanding strengths and weaknesses of each member, rallying family support in times of crises, growing in love as the members mature and guiding the spiritual development of the next generation—the grandchildren.

CFM addresses the need of family members throughout the family life cycle (from womb to tomb) hence the other formation programs which are offered include the Young Adults and Professionals (YAP) program, the Discovery Weekend for engaged couples, the Solo Parents Program for widows and wid-

owers. The most popular among parishioners are encounters conducted in the vernacular—the Tipanan ng Pamilya. I personally recommend this program to introduce the family life program in a parish which is the appropriate starting place for this activity.

The success of all evangelization programs is the support of the Chaplain who has a key role during the encounter retreat. While the Lay Facilitators/Sharers are most effective in translating family life situations and coping mechanisms, there is no substitute for the Chaplain’s final activity for the family to center on Christ during the celebration of the Eucharist. It is a pity if parish priests drive lay organizations away from parish responsibilities. For family evangelization, priests are important but without lay participation the mission is doomed from the start.

Happy Valentine!

Laiko / from p6

by Church doctrines, e.g. the Papal Exhortation, Familiaris Consortio.

A most effective lay formation process is achieved by using the Observe-Judge-Act methodology. This includes sharing of insights of relevant bible passages and relating their teachings to life experiences. The session finally dovetails to the report of assignments given to each couple during the previous session. The new action plans are assigned for the next session. Examples of these action plans are: a. Participation as team couples in the pre-marriage orientation program of the parish; b. As resource speaker in the family life education program for high school students; c. Membership in the advocacy for clean elections and others. If the CFM unit is within a certain parish barangay or purok, this can become the nucleus for a BEC unit.

“A Forgotten Disease”

© Bagus Indahono/epa/Corbis

What is Happening to Our Beloved Land?

© Roy Lagarde / CBCP Media

Message for World Day of Leprosy

“Go and do likewise” (Luke 10:37) FOR the celebration of the 54th World Day of Leprosy, the Pontifical Council for Health Care Ministry sends a message of health and fraternal sharing to those who are afflicted by leprosy and to those people, even though they have been healed, who bear on their bodies disabilities caused by this malady.

The notable advances that medical science has developed in this sector over recent decades have generated in the social mind the idea that this disease, because it can be cured, has almost disappeared in the world; in this way leprosy has become “a forgotten disease.”

But unfortunately such is not the case. The data derived from the epidemiological surveys of the World Health Organization, which were published in early August 2006, indicate that at the beginning of that year there were still 219,826 new cases of leprosy every year and about 602 new cases every day. These were distributed geographically in the following way: Africa, 40,830; America, 32,904; South East Asia, 133,422; the East Mediterranean, 4,024; the Western Pacific, 8,646. Overall, those afflicted by leprosy in the world are still about ten million in number.

The consecrated to the prevention and treatment of populations in countries that are subject to the risk of leprosy.

To make missionaries, religious and volunteers feel our personal esteem and nearness is to respond in a concrete way to the invitation that the Holy Father Benedict XVI expressed at the audience granted to those taking part in the International Conference of 2006 of our Pontifical Council for Health Care Ministry: “How can one forget the very many people with infectious diseases forced to live segregated from others, and who are at times marked by a stigma that humiliates them? Such deplorable situations are of greater gravity when we consider the disparity of social and economic conditions between the North and the South of the world. It is important to respond to them with concrete interventions that favor nearness to the sick person, thereby making the evangelization of culture more alive, and propose motivations that can form the basis for the economic and political programs of governments” (Nov. 24, 2006).

This is the invitation that Jesus makes to us with the parable of the Good Samaritan: “Go then, and do likewise” (Luke 10:37). It is with “Jesus the Good Samaritan” that we must evangelize the cultural environment of the human society in which people live in order to eliminate the prejudices that still exist in relation to those who are dramatically afflicted by leprosy.

The Church, faithful to her mission, has always repeated the merciful action

of the Divine Teacher who, during the act of healing lepers, indicated that Redemption was underway (cf. Luke 7:22). And it is on this way opened up by Jesus Christ that so many people have walked. Side by side with St. Francis of Assisi, Blessed Damian de Veuster, and Blessed Peter Donders, a vast number of anonymous ‘witnesses to the merciful love of God’, who have freely chosen to live ‘with and for’ our brothers and sisters afflicted by leprosy, continue their activities today.

It is incumbent upon us, on this 54th World Day of Leprosy, to remember Raoul Follereau, the man who instituted it in 1954, on the 30th anniversary of his death.

Raoul Follereau was an example and confirmation that the love of God also involves those who humbly confess: “I do not know God but I am known by him, and this is hope” (R. Follereau, Le livre d’amour, I.M.E., September 2005, p. 59, n.

35). Follereau was a man who prayed as follows: “Lord, I would very much like to help others to live, everyone else, my brothers and sisters, who are in pain and suffer without knowing why, waiting for death to free them” (ibid., p. 58, n. 30).

To all bishops, those responsible for pastoral care in health in the local Churches, health care workers, missionaries, religious, and secular volunteers involved in the accompanying of our brothers and sisters afflicted by leprosy, I entrust this passage from the message for the 15th World Day of the Sick of the Holy Father Benedict XVI: “In addition, many millions of people in our world still experience unsanitary living conditions and lack access to much needed medical resources, often of the most basic kind, with the result that the number of human beings considered ‘incurable’ is greatly increased. Here I would like to encourage the efforts of those who work daily to ensure that the incurably and terminally ill, together with their families, receive adequate and loving care.”

To you, brothers and sisters afflicted by leprosy, and to those who bear on your bodies the painful signs left by this disease, I wish to repeat the words of the apostolic letter “Salvifici Doloris” of John Paul II: “on this cross is the ‘Redeemer of man,’ the man of sorrows, who has taken upon himself the physical and moral sufferings of the people of all times, so that in love they may find the salvific meaning of their sorrow and valid answers to all of their questions.… And we ask all you who suffer to support us. We ask precisely you who are weak to become a source of strength for the Church and humanity” (No. 31).

Cardinal Javier Lozano Barragan President, Pontifical Council for Health Care Ministry

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CBCP Monitor

Statements

Vol. 11 No. 3 February 5-18, 2007

Pastoral Statements issued during the 94th Bishops’ Plenary Assembly

“Any person or family that, without any direct fault on his or her own, does not have suitable housing is the victim of an injustice.” (Pontifical Commission Justice and Peace on the International Year of Shelter for the Homeless, 1988)

AS we close our Year of Social Concerns, we call the attention of our people to a grave problem that many, especially among the urban poor, suffer the lack of adequate housing.

The Church teaches that “the principle of the universal destination of goods requires that the poor, the marginalized and in all cases those whose living conditions interfere with their proper growth should be the focus of particular concern. To this end, the preferential option for the poor should be reaffirmed in all its force. This love of preference for the poor, and the decisions which it inspires in us, cannot but embrace the immense multitudes of the hungry, the needy, the homeless, those without health care and above all, those without hope for the future.”(Compendium of the Social Doctrine of the Church # 182).

Adequate and humane dwelling is a basic right. (cf. Compendium #166) Their inadequacy breeds other problems such as immoralities in the home, the abuse of children, the lack of education of many young people, unhygienic conditions in the family, joblessness among the people, malnutrition of children, and criminality.

Our urban poor people, as human beings and children of God, have basic human rights to clean and inexpensive water, decent house, communities free of stagnant disease-ridden water and uncollected garbage. They have a right to security of tenure, to be free of a constant threat of eviction and fire, and very importantly, they have the right to organize themselves to seek solutions to their problems in a democratic and a non-violent manner.

Despite their own efforts and those of many groups, including government and the Church, we cannot say our urban poor people enjoy these rights today.

We are all compelled to do everything possible to remedy this situation. We must all work that all may have their own homes that are suitable for God’s persons who are made in God’s image and likeness. We cannot achieve complete success in a short time—we lack resources for one thing—but we can do something.

A. We call on those concerned to stop uncaring evictions and demolitions. We have laws in the land that tell us the proper processes for eviction. Let these laws be respected and followed, especially by law-enforcing agencies. Among other things, these laws provide us that relocation sites be prepared to receive the evicted families and that these sites should have adequate provisions for basic human needs, such as water, light, access roads, schooling for the children and work for the people. If plans and money are set aside for improvements of the cities and towns that would necessitate people to be moved elsewhere, also proper plans

and money be set aside for the places where they are to be settled with painstaking consultations.

B. Government officials have made promises and even made official proclamations of lands to provide security of tenure to many poor families sitting on government properties. Many of these proclamations are not followed; they have remained empty words. Let the officials not play on the basic needs of the people, and cuddle them in pursuit of election victory.

C. As we did in our 1997 Letter on Homelessness, we again urge the immediate creation of a governmentchurch-civil society commission that will provide guidelines for the further development of our cities so that the urban poor will have a decent place to live in and development will combine with sound environmental concern. The said commissions in each city and town can immediately conduct consultations to discuss and resolve the issues on homelessness in a pro-active way.

Planning of mass housing for the poor is a concern of public officials for the sake of the common good and not only of property developers for their own profit.

D. We commend the initiatives of various groups who on their own provide for housing for our poor families. We encourage all people of goodwill, especially people of faith to support these groups or to create their own initiatives to help the homeless to have houses that they can call their own someday. We encourage the homeless to be partners in pursuing the endeavor.

We cannot afford to be indifferent and complacent in front of this grave injustice that many of our brothers and sisters suffer day by day. We, as a Church, are committed to put the resources of the Church towards this dream.

While Filipinos are getting known all over the world as good construction workers and builders, we are not able to provide houses for our homeless.

Let the dream of God for his people be ours. “Look, I am going to create new heavens and new earth?

They will build houses and live in them; they will plant vineyards and eat their fruit? For the days of my people will be like the days of a tree and my chosen ones will themselves use what they have made.” (Is 65, 17-22).

Let us dream the dream of God and work that this dream may come true!

For the Catholic Bishops’ Conference of the Philippines: +ANGEL N. LAGDAMEO, D.D. Archbishop of Jaro President, CBCP 28 January 2007

A Pastoral Letter on the Commemoration of the Centenary of the Episcopal Consecration of Bishop Jorge Barlin (1906) ONE hundred years ago, in 1906, the grace of the Episcopacy was granted to the Filipino people in the person of a Bicolano born in Baao, Camarines Sur, Jorge Barlin, who took as his Episcopal motto: “Bonus miles Christi”— A Good Soldier of Christ. It was the first time after three hundred years of Christianity in the Philippines that a Filipino was given such a dignity—certainly, a milestone in the Philippine Church History, an event worth remembering and celebrating.

Dear brothers and sisters, the present-day circumstances pose new and numerous challenges to our faith and ministry. The poverty and suffering many experiences sometimes lead us into thinking that love of God and country are two opposite realities. However, there are to be found in our history persons who had shown us that love for God and country are not incompatible. Among these is Bishop Jorge Barlin.

This letter then is a call to our dear Faithful: clergy, religious and laity to honor the memory of Barlin.

In engaging into this task of remembering, we wish to express gratitude to God for the grace of the ministry, particularly that of the episcopacy, which consists in the service of teaching, sanctifying and governing.

By recalling the memory of Barlin, we wish to remind ourselves too of who we are as a people; of what we have accomplished; and of what we can still do.

Our country, our society, our communities, even our families; need hope. The calamities that have struck us in recent years had been terrible.

Yet it is in these same difficult moments that goodness, kindheartedness and hope have also shone. Good as it were are never extinguished. And looking back in history, we find signposts of this in our journey as a people and Church.

At a time, when the capability of Filipinos was doubted, especially with regard to fulfilling the task of a parish priest, more so that of a bishop, there was Jorge Barlin, who showed us what the Filipino is able to accomplish.

Barlin, Filipino, early in his age showed talent which was immediately recognized by the famous Spanish Bishop Francisco Gainza, O.P. The good bishop took him under his care.

In the early years of his priesthood, Barlin showed docility and humble obedience when from being the capellan de solio and majordomo of the Cathedral of Nueva Caceres, he accepted the humble task of a missionary-curate in the remote and poor fishing village of Siruma, Camarines Sur. Barlin’s capability was once again recognized, when from being an ostracized priest in Libog, Albay, he was appointed Vicar Forane of the whole Province of Sorsogon and parish priest of its capital.

http://members.aol.com/bicol/barlin/barlin.html

A Pastoral Statement on the Nation’s Housing Problems

Bonus Miles Christi

It was an unprecedented appointment for he was a young upstart.

For sixteen full years he labored with distinction.

During the turbulent days of the revolution, Sorsogon did not suffer a bloody September. This was due to Padre Barlin who commanded the respect and esteem of the people, and his pacification campaign. When the last Spanish Governor Señor Villamil left for safety, he entrusted to Barlin the reins of the government and peacefully surrendered his official prerogatives. Barlin figured prominently in the establishment of the revolutionary government as well as during the arrival of the American government. In all these changes, Barlin was instrumental in rallying the people in the maintenance of peace and order.

In 1902, Gregorio Aglipay, taking notice of his capability, offered him the supreme prelacy of the Philippine Independent Church.

To such invitation, Barlin replied: “Prefiero ser lampazero a ser la cabeza de su jerarquia cismatica.”

(I prefer to be a sweeper than to be the head of your schismatic hierarchy.)

It was the same Barlin who gave the most damaging blow to the new sect from which it never recovered. Elsewhere in the archipelago, many Filipino priests had defected to the schismatic church with the support of their congregations. Because these defectees had moved into the ranks of Aglipayanism without vacating their churches, a question arose for the American authorities to order: To whom did those churches belong?

When Fr. Ramirez, Parish Priest of Lagonoy, Camarines Sur, refused to vacate his church, Barlin, then Apostolic Administrator of Nueva Caceres, struck the blow when he won the case against Ramirez in the Supreme Court, which in 1906 decided in favor of Barlin. The blow to the movement was almost irreparable.

Aglipayan sectarian priests throughout the Islands were compelled to vacate their churches, in so doing began to lose hold on their congregations. Had Barlin lost the case, it is probable that many of our churches would have been occupied by the Aglipayans and many would have remained in the sect.

In December 14, 1905, he was

named Bishop by a secret consistory. He was consecrated bishop on June 20, 1906.

In the words of a historian: “He bore the promise of a new era for the long-suffering native clergy. In his name his countrymen saw the hope of a race.”

He became the first Filipino Bishop, perhaps also the first from the Malay race, and the only one during his time. His elevation to the Episcopacy proved the capability of native priests who had been regarded as inferior and unworthy of any high office. For at the time, there was a prevailing view that indigenous priests were only good to be coadjutors, let alone unworthy of the episcopacy.

As the only Filipino bishop, Barlin was given the honor to deliver the invocation at the inaugural session of Philippine Assembly on October 16, 1907.

Two months later he took a prominent part in the deliberations of the first Provincial Council of Manila, which had been convened to discuss problems under the new government setup. It was reported that: “His experience and the practical knowledge which he had of Church affairs in the Islands were a valuable help in the solution of not a few problems in that respectable assembly.”

In all these, Jorge Barlin put above all else service to God and people. When the temptation of power and prestige was offered him, he chose to remain faithful to his commitment. When such power was in his hands, he used the same responsibly—always for the good of those he served.

Although Barlin rose to prominence at a time of schism in the history of the Church in the Philippines, remembering him in such light actually prompts the Church to promote Christian unity all the more, and invite people of other faiths to engage in dialogue.

Our dear faithful, we need men and women whose vision is beyond themselves. Indeed, at a time when suffering can impair our memory; when our sense of altruism may be covered by the need for survival; when difficult and severe conditions can make us numb to the needs of our brethren and blind to nobler things. Thus, let us look back to gain inspiration from our elders. They, whose character, integrity and vision cannot be bought. They, who are willing to stand up for the commitment they have made and their fundamental vocation.

Finally, dear brothers and sisters, in recalling the memory of Jorge Barlin we also ask you to continue to pray for us your bishops, that we may remain steadfast in living out our vocation as bishops, and like Barlin may we be, “Good soldiers of Christ.

For the Catholic Bishops’ Conference of the Philippines: +ANGEL N. LAGDAMEO, D.D. Archbishop of Jaro CBCP President 28 January 2007

CBCP Monitor

Statements

Vol. 11 No. 3 February 5-18, 2007

13

Press Statement

© Denz Dayao / CBCPMedia

On the Four Party Summit

The Dignity of the Rural Poor—A Gospel Concern

Our Situation The greater number of our poor is in the rural areas. The poor abound in our cities too, and we must be as concerned for them as for our rural poor. But if the urban poor are growing in numbers, it is largely because of rural folk crowding into our cities to escape the debilitating poverty of the countryside. It seems obvious then that to attend to the first problem (rural poverty) would be to help lessen the second (urban poverty).

The one big effort of the government at alleviating rural poverty has been its on-going land reform program, the CARP (the Comprehensive Agrarian Reform Program). The law instituting it was passed years ago but its full implementation is still far off in the future—if ever. The law was defective in the first place, emasculated in the very beginning in a landlord dominated Congress, further watered down in its implementation. At this stage, a year before the scheduled end of the program, there is much that has not yet been done and the general situation of our farmers is still as bleak as ever.

The lack of vigor and determination shown by the government in its poor implementation of the law mirrors the still over-powering opposition of the landed classes, the traditional political and economic elite of our country. What this means simply is that selfish class interests outweigh concern for the common good—the main target of the Church’s social teaching. And that selfish unconcern in turn translates into sheer neglect of the poor, an utter disregard of the dignity of a whole class merely be-

cause of their bad economic plight.

This disregard is horrendously displayed in the recent extra-judicial killings, perpetrated by groups from both the right and the left, of farmers whose only “crime” is their continuing struggle for agrarian reform or their inability to pay the “revolutionary tax” demanded of them by the NPA. As a religious people—and it doesn’t matter whether we are Christians, Muslims or adherents of other religions—we must vehemently condemn the continuing murder of such rural folk.

We condemn too, just as vehemently, the un-abated killing of unarmed men and women on the mere charge or suspicion that they support or belong to leftist political groups.

Our Response Condemning evil is not enough.

As we must have learned from our consideration of the Church’s social teaching this past year, we must try bringing an end to evils that harm people and their good.

As always, our first reaction to national problems is to call on government to do what it is supposed to do. We do so here. We ask that the CARP, defective as it is, be finally completed next year as it has been targeted. And if it is not sufficiently implemented by then, the program should be further extended and funded more seriously and generously. But we asked that the law itself must be reviewed and improved.

The government and the military’s response to the shameful “extra-judicial” killings of unarmed crusaders for justice and equality is most unsatisfactory, their protestations of concern not too convincing. The greater and more effective performance of their duties as guardians and protectors of our peace— this too we must demand as strongly as we can.

Putting the burden of action on people whose responsibility it is to act, however, is not enough. We must ask ourselves: What do we do as individuals, as families, as communities? What must we do? The responsibility to act is just as much ours as those who have the official responsibility.

For years now we have been pushing the development of BECs or BEC-type Church communities and organizations. And we do so because such communities are, or should be, fully participative communities. Problems, national or local, big or small, weighty or light—and the problem of the rural poor we are speaking of here now is probably our weightiest—all must be looked at and become community concerns for the solving of which their participation is needed. Involving themselves in meeting those problems, they must do so according to the social teaching of the Church which always looks to the achieving of the common good. This demands continuing discernment from all of us, both as individuals and as commu-

nities. The answers will be varied, but, we trust, all issuing from genuine Christian charity.

On our part, and in view of what we are asking you to do, we make a very specific proposal.

From the part of the Church, the CBCP has called upon the social action centers, the parish organizations, institutions and the Basic Ecclesial Communities to come together and organize themselves for clean, honest and orderly elections. Among themselves they must form linkages to clean the dirt from our easily corrupted electoral process. They will show this in deeds more than simply in words. They will also do this before God and with honest conscience.

Archbishop Angel N. Lagdameo Archbishop of Jaro President, CBCP January 31, 2007

A Rural Congress The year 2007 is the fortieth anniversary of the National Rural Congress of 1967. It was at this Congress that the participants, most of them diocesan and parish social action workers, came to the crucial conclusion that the Church must go to the barrios. The reason was the heavy realization that the rural parts of the country were the most neglected by both the government’s development programs and the Church’s pastoral care.

To commemorate that crucial event in our life as a Church—and to make us meet in true Gospel fidelity our present social concerns—we propose that we revive the memory of that Congress by holding one again this year.

But this time our farmers must do that speaking by themselves, the discerning, the proposing of their own ideas, the planning of how we must as a people come together to work for the common good of the country and of ourselves. Doing so, they will be effectively asserting the dignity that for so long has been denied them. And the rest of us, participating with them in their reflections and deliberations, we will be honoring their inborn dignity as children of the same Father in Heaven.

Possibly a small thing. But in the larger picture of the country’s many ills, we see that it is in not honoring the dignity of the least of our brothers and sisters among the poor that we contribute not a little to the injustices and inequalities that have become deeply ingrained in our national life; and today the murders and killings, the corruption and thieving, the crimes that are being committed daily with impunity against our poor, these we see too are all rooted in the practical denial of the basic human dignity and rights of our very poor.

Christ himself acknowledged and honored their dignity, identified himself with it: “If you did it for one of my least brothers or sisters, you did it for me” (Mt. 25, 40). Because he did, so must we.

Today we see only too clearly the need for the reform not only of our national institutions but of our very moral fiber as a people. We start meeting that need by acknowledging the God-given dignity of the least of Christ’s—and our—brothers and sisters. And not only in word but in act. That in itself is reform.

The Lord who loves the poor be with us in this, our common task.

For the Catholic Bishops’ Conference of the Philippines, +ANGEL N. LAGDAMEO, D.D. Archbishop of Jaro President, CBCP 28 January 2007

CBCP Letter to Dioceses and Parishes “Choose wise, discerning and experienced people” (Dt. 1, 13)

© Denz Dayao / CBCPMedia

Dear People of God in the Philippines, IN response to the Pope Benedict XVI’s first encyclical, Deus Caritas Est (God is love), we declared 2006 the Year of Social Concerns (CBCP Pastoral Exhortation, May 11, 2006). For the God who is love bids us to be love too. In our Pastoral Exhortation naming 2006 the Year of Social Concerns, we expressed the hope that we would be able to educate ourselves more intensively in what the social teaching of the Church is all about. For that teaching in the end comes to only one thing: love of neighbor because of God’s love for us.

The over-riding social concern of the Church of the Philippines has been all these years centered on the inequitable distribution of the nation’s wealth and the endemic social injustices that underpin that evil.

We would like in this statement to focus our attention on the greatest victim of our unjust economic order, the rural poor, and the diminishment of their dignity as people and as citizens. We cannot put it too strongly, but this diminishment is a negation of Christian love—and hence of the God who is love. (Cf. Jubilee of the Agricultural World Address of John Paul II, Nov. 11, 2001, also, Land and Agrarian Reform, Pastoral Exhortation on Philippine Economy, no. 54, CBCP, 1998).

I am also wary and skeptical about the “Four Party Summit” called by the National Leadership. The COMELEC, the Poll Watchdogs, the PNP as well as all political parties, pro-administration and opposition are already governed by the same law on “clean, honest and orderly elections.” That has been the law and the desideratum ever since. Let each do that and just that ensuring and working for “clean, honest and orderly election,” which means avoiding, deceit and cheating of every kind. If all are committed to that, it is not necessary to have a summit to just say that. Let each make the promise to God and with an honest conscience.

“THE Church values the democratic system.” (Centesimus Annus, 46.) These words of Pope John Paul II inspire this letter, which we, your shepherds, write to you as the national elections of 2007 draw near. We seek only one thing: to apply the values of the Gospel to our electoral process.

Elections in a democracy allow citizens to choose freely those who will govern them and be instruments of a better life and a more just society for all. These coming elections in May 2007 are especially important. Many of our current political problems, which have hindered fuller economic development and social justice, especially for the poor, can be traced to unresolved questions concerning the conduct of past elections. As a nation, we cannot afford yet another controversial electoral exercise that further aggravates social distrust and hopelessness.

In these two years past, we are only too aware, it has become easier to succumb to apathy and hopelessness about our country and its political life. But as followers of the crucified and risen Lord, we are called never to lose

the hope that creates energy and the love that creates responsibility.

Therefore, this time, we are determined that we come together once more and organize ourselves more effectively than we have done in the past to make this year ’s elections credible—and as free of violence as possible.

This means that every parish organization and institution—and the BECs most especially—be mobilized to the utmost to do what each can do towards that end. This means too that they must form linkages with one another and with other likeminded civic and religious associations that are working to help clean the dirt from our easily corrupted electoral process.

The Lord of truth and justice be with us all in this crucial undertaking to his greater praise and glory. And may Mary, Our Lady of Peace, intercede for us.

For the Catholic Bishops’ Conference of the Philippines, +ANGEL N. LAGDAMEO, D.D. Archbishop of Jaro President, CBCP 28 January 2007

CBCP Monitor

Reflections

14 A fragmented life like ours, must, for its wholeness be connected to something greater than the fragment. Looking at man’s physical existence, man has to connect himself to the air by breathing. Breathing the air makes him whole physically; to refuse to breathe is to disintegrate. Although man uses air, he cannot consume it, neither can he posses it. Air is not terminal with man’s death; it outlasts man.

Man is more than physical entity; has moral, spiritual existence that must be connected to someone greater than man’s total life. He needs to connect himself to the Absolute Spirit— God. Just as breathing is a necessary connection to the air for physical wholeness, so also praying is a necessary connection to God for spiritual wholeness. Breathing is not an option; neither is praying an option. Not to pray is to disconnect oneself from the power-line of God. “Without me you can do nothing.”

Praying is an obligation and a privilege; it can be done alone in private, anywhere and anytime. But praying alone is not enough; it should be done together with the community of believers, in a sacred place like the Church.

Air is anywhere, but in some places it is concentrated, in other, less. I believe that Christ’s presence is anywhere too by His power of creation and by His Lordship over the universe. I am sure that Christ’s presence is also concentrated in the very person who implements the righteousness of God. Christ’s presence is also concentrated in the community of believers when they assemble in his name to worship Him; he assures us that, “Where two or three are gathered in His name, I am in the midst of them.”

The strongest concentration of His presence is found in the Eucharist: “He who eats my flesh and drinks my blood lives in me and I live in him.” (Jn 6:56). He who avails himself of his kind of presence is intimately connected to the divine wholeness.

Connectedness

By Bp. Jose R. Manguiran

THE report of the Melo Commission on extrajudicial killings confirms the popular belief that exists in the mind of people that some men in the military are behind the systematic murders of activists, farmers, militants, media men, etc. Who else but the military has the means to carry out such plan and premeditative acts of a nationwide scope and magnitude. It is a paradox that the body that is entrusted with the responsibility to safeguard and protect the citizenry is itself the source of guilt of orchestrating serialized murders of the citizens; a shame when we pride ourselves that the Philippines is “the show window of democracy in Asia.”

The systematic murders of helpless citizens are carried out for the flimsy reason that they are supporters, cuddlers, sympathizers, etc., of the rebels who are threat to society. They are not subjected to fair trial and conviction. Suspects of criminal acts are still deemed innocent until proven guilty beyond reasonable doubt. The perpetrators of the murders and those in command by principle of command responsibility are held accountable for such crimes.

The extra-judicial killings/executions put to mockery and outright rebuke of the law abolishing the death penalty. We are living in a time of paradoxes.

Benjamin F. Evite

By Fr. Rufino Cabatingan Naawan, Misamis Oriental

But where is justice when the government sided with the rich in land dispute, authorizing the police to demolish the poor’s only shelter.

But where is justice when people who are critically against government excesses and abuses are silenced through extrajudicial killings.

But where is justice when the government taxes the poor more while the rich is taxed less.

But where is justice when in the midst of wallowing and degrading poverty of the masses, government officials continue to unscrupulously live in lavish lifestyle.

Bo Sanchez

Love With Your Heart LET me speak to married men this time.

One morning, let’s say you find your wife in bed with tears in her eyes.

When you ask her why, she mumbles, “I’m depressed.”

As a husband who has read the Bible, attended prayer meetings, and was now active in the parish, the temptation at this point is to love her with your mind. “What? How could you be depressed?”

You shake your head in dismay.

“Sweetheart, you’re not yet spiritually mature!

Trust God! Follow Proverbs 3:5 and you won’t be

depressed! ‘Trust in Thy Lord with all thine heart, leaneth not on thine own understanding, in all thy ways acknowledge Him, and He shalt direct thy paths!’”

If you are the wife, and your husband tells that to you, I’m giving you permission to say to him one of the most expressive words in our language: “Heh!!!”

Husbands, don’t love her with your mind.

Love her with your heart.

When she says, “I’m depressed,” do this: Put your arms around her, stroke her hair, and plant a kiss on her forehead. And then say, “It’s okay, hon. It’s okay. Can you tell me why you’re sad? I’m

FROM THE INBOX Time of Paradoxes

Every Government is Called to be Just BUT where is justice when the poor cannot go to college by reason of his poverty, when education is a right, not a privilege.

But where is justice when the poor is denied admittance to government hospitals because he does not have a deposit.

But where is justice when the government is apathetic and indifferent to the growing number of beggars roaming around our streets.

But where is justice when the government violently dispersed peaceful demonstration of workers who only clamor for wage increase.

Vol. 11 No. 3 February 5-18, 2007

But where is justice when the government favors the rich over the poor in the administration of justice. The innocent poor was convicted while the guilty rich was exonerated.

But where is justice when vast tracts of lands are being used for recreation purposes when many of our people do not have shelter or land to till.

But where is justice when in every meeting, convention, government officials choose the best hotels and expensive food at the expense of the poor.

But where is justice when there is an unequal distribution of wealth, the majority poor are given less while the minority rich are given more.

But where is justice when our country’s wealth is continuously siphoned by multinational corporations.

But where is justice when the government that is called to promote the common good is only promoting the affluent few.

But where is justice when the government is surrendering its national sovereignty by promoting foreign interests.

But where is justice when the truth of the controversial 2004 Presidential elections continues to be kept hidden.

And finally, where is justice when we the citizenry who have known these injustices are unperturbed and unaffected, timid to act as if beyond our power to right the wrong. And because of this, injustice continues to dwell in our land. It continues to victimize.

listening.”

Now imagine your wife says, “I’m depressed because this morning, I looked at the mir ror, and I saw so many wrinkles on my face!” (Boohoo-hoo…)

Immediately, husbands, you’ll be tempted to love with your mind again. So you say, “That’s all? Darling, you’re vain!” you say with a preacher’s bombastic voice, “Where’s your spiritual maturity? Scripture says, ‘Seeketh thy treasure in heaven where thieves doth not break in and steal or moth destroy,’and ‘Indeed we believeth that when this earthly tent of ours shall passeth away, we shall findeth a new home, a dwelling in the heavens, not made by human hands, but made by God to last forever!’”

Husbands, don’t love her with your mind.

Love with your heart.

(There is only one time where you should love with your mind, and that’s during courtship. Think. Analyze. Evaluate. But once the wedding ceremony is over, the heart rules.)

At this point, she doesn’t need a preacher.

She needs a lover.

Cradle her in your arms again, and if you have a somewhat-tolerable voice, sing to her the love song of Steve Curtis Chapman, “I Will Be Here.” (If your voice chases away cats and dogs, just say the lyrics.)

“I will be here, You can cry on my shoulder, When the mirror tells us were older, I will hold you, I will be here, To watch you grow in beauty…”

TV Maria AS a devout Catholic, I am outraged that the new Catholic channel will be named after our holy mother and not her son. This will just reinforce the belief of ex-Catholics and uncatechized Catholics that the Church gives more importance to Mary and not Jesus. Why can’t the Church name it TV Jesus? It will attract the ex-Catholics, who have become rabid anti-Catholics to watch it!

Quiboloy once stated on his TV show that Catholics have to talk to Mary first before they can talk to him.

I have nothing against the Blessed Virgin Mary, but my deep concern is this will further aggravate the exodus of Catholics to born-again Christianism. How many barrios, towns, have the entire population converted to B.A.C.? Numerous, and is increasing rapidly.

The entertainment industry is now dominated by born-again Christians, who used to be Catholics. In 20 years, the RCC will be the minority in the Philippines, just like Brazil, Uruguay where from 99% Catholics 20 years ago, down now to about 60%, courtesy of bornagain Christianity. This new TV channel is doomed from the start unless they change its name!

Pio

Tidbits / from p7 words as a matter of fact. For he knows that he takes, blesses, and breaks bread in persona Christi.

In that one sacred act, following the great “Oratio” of the liturgy of the Eucharist, he brings into it the core of his being: he is an ordained priest, whose character of ordination made him one with the person of Christ the Head. The transformation of the bread and wine into the body and blood of Christ is made possible because he is a priest with the sacramental power to transform it.

That should set any priest to pause and think. As one Filipino archbishop described it, “when he breaks bread and passes on the cup, he should be humbled in the realization that what is so easy to accomplish through his transforming words, he finds it difficult to transform his own life and bad habits in his day-to-day chore.”

It is on this regard, that the Holy Father Benedict XVI once commented: “True liturgical education cannot consist in learning and experimenting with external activities. Instead one must be led toward the essential “action” that makes the liturgy what it is, toward the transforming power of God, who wants, through what happens in the liturgy, to transform us and the world” (Joseph Ratzinger, The Spirit of the Liturgy, 2000 Ignatius Press, p. 175).

It is also along this vein that the late Holy Father John Paul II waxed eloquent in exhorting the priests to give due reverence to the Holy Eucharist. In his letter to the priests entitled “Dominicae Cenae,” he said: “In reality, the ministerial and hierarchal priesthood, the priesthood of the Bishops and the priests, and, at their side, the ministry of the deacons—ministries which normally begin with the proclamation of the Gospel—are in closest relationship with the Eucharist.

The Eucharist is the principal and central raison d’entre of the Sacrament, of the priesthood, which effectively came into being at the moment of the institution of the Eucharist, and together with it” (n.2). In his enclyclical “Ecclesia de Eucharistia,” the same Pope carried on the same line of thought. He said: “If the Eucharist is the center and summit of the Church’s life, it is likewise the center and summit of priestly ministry. For this reason, with a heart filled with gratitude to our Lord Jesus Christ, I repeat that the Eucharist is the principal and central raison d’etre of the sacrament of priesthood, which effectively came into being at the moment of institution of the Eucharist” (n. 31).

CBCP Monitor Vol. 11 No. 3 February 5-18, 2007

Title: BABEL Running Time: 142 mins Lead Cast: Brad Pitt, Cate Blanchett, Adriana Barraza, Gael Garcia Bernal, Rinko Kikuchi, Koji Yakusho Director: Guillermo Arriaga Producers: Steve Golin, Jon Kilik Screenwriter: Guillermo Arriaga Music: Gustavo Santaolalla Editor: Douglas Crise Genre: Drama/Thriller Cinematography: Rodrigo Prieto Distributor: Paramount Vantage Location: USA Technical Assessment: Moral Assessment: ½ CINEMA Rating: For mature viewers 18 and above

A goatherd in a mountain village in Morocco buys a rifle from a neighbor and lets his two young sons use it to shoot predators attacking their herd. The two boys try to outdo each other in testing the rifle until the younger one, challenged to hit a passing tourist bus down the valley, aims and hits it. Hit on the shoulder is Susan (Cate Blanchett), the wife of Richard (Brad Pitt), a couple from San Diego, California, whose marriage is on the rocks. Four hours away by land from Title: LITTLE CHILDREN Running Time: 137 mins Lead Cast: Kate Winslet, Gregg Edelman, Patrick Wilson, Jennifer Connelly, Jackie Earle Haley Director: Todd Field Producers: Todd Field, Albert Berger, Ron Yerxa, etc.

Screenwriters: Todd Field, Tom Perrotta Music: Thomas Newman Genre: Drama Cinematography: Antonio Calvache Distributor: New Line Cinema Location: Suburban USA Technical Assessment: ½ Moral Assessment: CINEMA Rating: For mature viewers 18 and above

The film opens with Sarah (Kate Winslet) and her three other suburban mom friends in a heedless small talk while in a playground warily looking after their children and performing the rituals of the regimental stayat-home moms. Unknown to the three Sara is unhappy and discontented having to put behind as life an English Lit Major. The dare to befriend the "prom king" and house daddy Brad (Patrick Wilson) leads to an affair which she rationalizes when she catches her husband (Gregg Edelman) pleasuring himself with a pornographic website. Brad is equally unhappy and resentful of his breadwinner and perfect wife Kathy (Jennifer Connelly).

He

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CINEMA Reviews civilization, the rest of the tourists impatiently leave the couple behind as the latter await a village doctor and assistance from the American Embassy. Investigation on the Morocco shooting reveals that the rifle owner is a businessman (Koji Yakusho) in Japan who, while still mourning his wife's suicide, is also grappling with the trials of single handedly raising a teenage deafmute daughter Chieko (Rinko Kikuchi). Meanwhile, Amelia (Adriana Barraza), an illegal immigrant and the nanny of the couple's children (Elle Fanning and Nathan Gamble), must attend her son's wedding in Mexico. Failing to find her replacement, Amelia decides it's safest to bring the children along to the wedding, but the gleeful celebration ends in a nerve-wracking return trip for the three.

Well deserved are the over-100 awards and nominations Babel has garnered in various film festivals around the world, including Best Picture, Golden Globe Awards; Best Director at Cannes Film Festival; and

Ecumenical Jury Award, plus Technical Grand Prize for Film Editing, also at Cannes. Director Alejandro Gonzales Inarritu creates a puzzle out of Babel, one whose pieces are scattered in four corners of the globe, spanning various cultures and languages and which is to find completion in five days. It boosts Inarritu's reputation as a director par excellence. Visceral is the word to describe Babel: the compelling plot development and the emotionally incisive acting (even from amateurs such as the goat herd brothers) provoke the viewer who appreciates real-life situation drama viewed on screen.

Babel uses one bullet to shoot through and string together four situations in human life, each depicting an agonizing condition that language cannot only not resolve but in fact even does aggravate. Babel subtly says that human communication has lagged behind communication technology: indifference, selfishness, loneliness, and plain ignorance spiral into fear and erratic judgment, until man as cause and victim of confusion is further dragged into its seemingly inescapable web. A discerning viewer will detect in Babel powerful statements decrying poverty, bigotry, and cold lawfulness, but will also glean from all that excruciating confusion the ember of goodness that burns in the human heart.

unenthusiastically studies for the bar exams which he flunked twice and prefers to hang out with the local skateboarders and police football team. Intertwined in the illicit affair between Sarah and Brad is Ronnie McGorvey (Jackie Earle Haley) a reformed pedophile whose release outrages the rigid and pretentious neighborhood.

The characters lie and pretend to themselves and each other that everything will turn out well save for Ronnie who recognizes his past mistakes and the present demons still haunting him.

The movie is a tight and visually compelling translation of Perrotta's novel overflowing with flashes of painful realizations, truthful comedy and poignant reflections.

It is riveting with the subtleness of its satire and sensitivity of the direction. Director and writers does not romanticize the situation but brings forth certain dark and ugly realities that serves as the sting of cold water splashed in one's complacency and rigidness. The characters are well developed and make perfect archetypes. The plot develops gradually to unfold insights into life and human weaknesses. Technically, the film is well crafted with brilliantly laidback cinematography and creative production design that completes the look of an everyday comfortable yet tensed feeling. Performances by Winslet, Somerville and

Heley are outstanding. Overall, the scenes are well done enriching the overall texture of the film Yearning is the ember that can light our lives when properly fanned and nurtured but will also lead into a behavior that is destructive to ourselves and hurtful to others if left to burn on its own.

Little Children takes a look at an adult living like a child ? e.i. unable to control and direct his or her yearning into something that transcends selfcenteredness. Adulthood requires not just a mere conformity to society but to be transformed into responsible persons making productive and positive choices. This film teaches us the skill to befriend our passion and wants so we can move beyond selfishness into something that makes us more loving and compassionate adults. It is also a call for introspection at our vulnerability and shortcomings first before passing judgment to people we think of sinners or criminals so unworthy to belong to a community. We rated the movie "For Adults" as young audience may not fully and maturely process the sensitivity and presentation of the subject matter such as adultery, deceit, etc.

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Title: ARTHUR AND THE INVISIBLES Running Time: 94 mins Lead Cast: Freddie Highmore, Mia Farrow, Penny Balfour, Doug Rand, voices of Madonna, Calvin "Snoop Ddogg" Broadus, Robert de Niro, Jason Bateman, Jimmy Fallon Director: Luc Besson Producers: Loc Besson and Emmanuel Prevost Screenwriters: Luc Besson and Celine Garcia (adapted from the book Arthur et les Minimoys) Music: Eric Serra Genre: Fantasy/ Action Cinematography: Dominique Delguste and Thierry Arbogast Distributor: Cine Star Films Inc. Location: Paris, France Technical Assessment: Moral Assessment: CINEMA Rating: For viewers 13 and below with parental guidance

Threatened by a foreclosure of the property of his grandparents, Arthur (Freddie Highmore) decides to protect his Granny (Mia Farrow) by searching for the treasure that his grandfather allegedly buried in their yard before he disappeared. From a book, he learns about an African tribe who were helped with an irrigation system devised by his grandfather and also about the Minimoys, minuscule creatures measuring 10th of an inch and described as smaller than a blade of grass, rendering them almost invisible. From his own ingenuity and with the help of a group of African tribesmen, he enters the magical land of the Minimoys, meets the King (voiced by Robert de Niro), his daughter Princess Selenia (voiced by Madonna), and his son Betamech (voiced by Jimmy Fallon). He learns that the treasure is kept by an evil wizard, Maltazard (voiced by David Bowie). The trio ? Arthur, Selenia, and Betamech ? start their valiant quest for the hidden treasure and in the process, Arthur discovers his missing grandfather. Meanwhile, Arthur's parents (Penny Balfour and Doug Rand) arrive in Granny's house and learn of Arthur's disappearance and of the imminent forfeiture of Granny's home. Will Arthur be able to return to the Kentucky household before the two-day grace period stipulated by the bank?

How will he recover the treasure and what will happen to his invisible friends?

Touted as "one of the most expensive effects driven films of 2007", Arthur and the Invisibles is a hodge-podge of characters and themes from Peter Pan, Lord of the Rings, and Harry Potter although definitely not in the same league. Credit should be given to the visual effects and animation team for the computer generated, fast-paced scenes. To imagine a daffodil as a cozy bed for invisible creatures who can also sail aboard a tube on a stream helps enkindle a reverence for the environment and ecological concern among the young. However, what could have been a charming fairy tale material for children is lost in a spate of violence and scary characters befitting a horror film.

There are snags in the story such as the unexplained appearances of African tribesmen giving directions to Arthur on how to enter the land of the Minimoys, suprising his parents as they were digging for the treasure, and again their deus ex machina appearance when the greedy developer has threatened to shoot the family towards the end of the film. The plot also suffers from inconsistencies such as the sudden shift of characterization from a 10-year old boy's innocent adventure to a love relationship with Pricess Selenia in Minimoy land.

The petulant Selenia and the materialistic parents of Arthur are no role models for children. Selenia rudely snaps at her brother and curses the enemy ("I hope he burns in hell."). The parents of Arthur have been negligent of him as evident from the boy's account of his loneliness when he was sent to a boarding house for a year in England. Their concern for the missing Arthur took a backseat as they buckled down to dig the backyard in search of the buried treasure.

But there are redeeming features of the film such as the love of Granny for Arthur; Arthur's concern to protect Granny and his determination to save her property. It was Arthur who gave hope to the disheartened Minimoys and his grandfather, reminding them that what is important is that they are alive and they have each other. When his grandfather advised Arthur, Selenia, and Betamech to pray for a miracle as they come to face the destructive fury of Maltazard, Arthur proved that by working for a creative solution to a problem and through the power of imagination, miracles indeed are possible.

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People, Facts & Places

CBCP Monitor Vol. 11 No. 3 February 5-18, 2007

Markings CELEBRATED. San Sebastian College-Recoletos, 60th Anniversary, January 20, 2007. San Sebastian College—Recoletos, Manila (SSC-R), is a Catholic Institution of higher learning owned and operated by the Augustinian Recollect Fathers. SSC-R, Manila was established in 1941 but assumed hiatus from 1942 to 1945 when World War II broke out. In 1953, Institutes of Commerce and Law were opened. Subsequently, several other course offerings and specializations were consecutively added. The Elementary, High School and College Departments enjoy accreditation from the Philippine Accrediting Agency of Schools, Colleges and Universities (PAASCU). The Institute of Law gained approval from the Commission on Higher Education (CHED) to revise its curriculum designed to produce business and economic lawyers for the future.

Pope Names Rosales to Holy See Body POPE Benedict XVI has appointed Manila Archbishop Gaudencio Cardinal Rosales as a member of an institution to help oversee Vatican finances.

Rosales, 74, joins seven other Cardinals who were named by the Pope as new members in the Holy See body called the Council of Cardinals for the Study of Organizational and Economic Questions of the Apostolic See. The appointments were announced in the Vatican on February 3.

The council, created by the Pope John Paul II in 1981, is composed of 15 cardinals from local churches around the world which are appointed by the Pope to serve for a five-year term.

The other cardinals appointed by the Pope to the Council are: Wilfrid Fox Napier, archbishop of Durban, South Africa; Juan Luis Cipriani Thorne, archbishop of Lima, Peru; Anthony Olubunmi

CELEBRATED. Saint Bridget College, 95th anniversary, January 2007. The Religious of the Good Shepherd (RGS) established the first Catholic School for girls in the Diocese of Lipa. This was in 1913, when the Most Reverend Joseph Petrelli, Bishop of the Diocese, asked the help of the RGS Sisters working in Rangoon, Burma to come to Batangas to start the first educational mission of the Church in his Diocese. In 1953 the Boys’ High School Department was established. In 1980 the students of the Boys and Girls High School Departments were integrated into co-educational classes. Sensitive to the changing demands of the times and the rapid development of technology, Saint Bridget College opted to seriously take the challenge of integrating technology in instructions in 1998. Saint Bridget College has continuously embarked on Quality Education and to ensure this, the High School Department has been under an accrediting agency.

CELEBRATED. Golden Jubilee of the following RVM Sisters: S. Ma. Julia Advincula,, S. Ma. Consuelo Billanes, S. Ma. Raymunda Canada, S. Ma. Eufrocina Ello, S. Ma. Rosita

Fernandez, S. Ma. Adoracion Garde, S. Ma. Tarcela Gonzaga, S. Ma. Arsenia Patangan; and the Silver Jubilee of the following: S. Ma. Amanda dela Cruz, S. Ma. Rosalia Nacionales, and S. Ma.Alma Tayo; February 2, 2007 at the Our Lady of the Assumption Chapel, RVM Mother House.

INSTALLED. Bp. Sergio Utleg, 63, as Bishop of Laoag, January 11, 2007; Bishop Utleg was ordained priest in 1968 in New York.

In 1997 he was ordained bishop to succeed Bishop Miguel Purugganan as Ordinaary of the Diocese of Ilagan in Isabela. Earlier he served as procurator in Cagayan’s seminary, social action director of Tuguegarao archdiocese, Episcopal vicar in Aparri and chairman of the Archdiocesan Commission on Social Action. He is the current Chairman of CBCP’s Commission on Indegenous People. During the installation, Archbishop Talamayan, the homilist, described him to be “quiet and low profile” with a great sympathy for the poor citing the event then Bishop Utleg became the first pastor in the poorest barangay of Cordova, Amulung, Cagayan, where he initiated an ecclesial community, which up to the present remains as one of his notable achievements.

DIED. Most Rev. Generoso Camiña, February 1, 2007. His remains lay in state at the Clergy House in Digos and will be buried in a crypt after a funeral mass on February 9 at the Mary Mediatrix of All Graces Cathedral; was born on November 22, 1931 in Leon, Iloilo and ordained a priest of the Foreign Mission Society of Quebec (PME) in 1962. He was appointed Titular Bishop of Pauzera and Auxiliary Bishop of Davao in 1978 and named as the first bishop of Digos on December 20, 1979. As a pastor he was committed with issues of poverty, injustice and the indigenous peoples in Mindanao. “Bishop Camiña served God in this Diocese for 23 years, and did so with faith, wisdom, compassion and courage,” said Fr. Ronald Lunas, Chancellor of Digos Diocese. He tendered his resignation as bishop of Digos on February 11, 2003.

Okogie, archbishop of Lagos, Nigeria; Eusébio Oscar Scheid, archbishop of Rio de Janeiro, Brazil; George Pell, archbishop of Sydney, Australia; Marc Ouellet, archbishop of Quebec, Canada; and Nicholas Cheong Jin-Suk, archbishop of Seoul, South Korea.

“The council is convened by the cardinal secretary of state, usually twice a year, to consider those economic and organizational questions which relate to the administration of the Holy See, with the assistance, if needed, of experts in these affairs,” states Pastor Bonus, an apostolic constitution issued by the late Pope John Paul II. (CBCPNews)

Cebu Launches Vocation Month THE Directors of Vocations in the archdiocese of Cebu launched the vocation month with a Eucharistic celebration last January 26 at Sto. Niño Pilgrim grounds at the Basilica of Sto. Niño, in Cebu. It was participated in by at least more than 60 representatives from various religious congregations.

The launching kicks off a month-long vocation awareness program that will include school-toschool vocation campaign in the different colleges and universities, as well as vocation promotion in the parishes. The vocation month will be capped with an overnight youth camp on February 24, which will culminate with a solemn mass in the early morning of February 25.

Directors of Vocations vice president Alex Poblador, RCJ, said around 2,000 students from 17 private and public schools in Cebu City and the southern parts of the prov-

ince are expected to come and take part in the jamboree.

With the theme, Jesus: “Come, follow me.” Deal or No Deal, the jamboree will be highlighted with a talk by Fr. Danny Montana, RCJ, and spiced up with cultural presentations and sharing among the youth participants. There will also be a group rosary and Marian invocation.

Already in its 13th year, the vocation jamboree has been instrumental in creating greater awareness among the people especially the youth on the need to pray and work for more vocations in the Church.

The vocation jamboree held annually is definitely a help not only in attracting vocations to enter the priesthood and religious life but also in providing a venue for young people to discover their true calling and to find the right congregation to enter in. (Pinky Barrientos, FSP)

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