WM July 2014 by worldmission

inside: travesty of social justice • tools for social change • more precious than gold

justice & dignity an elusive dream j u ly 2 014 • n o. 279 • VOL X X V i • 5 0 p es os • ISSN 0116 - 8142

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editorial

DO WE CARE? The Asian Catholic Monthly Magazine

www.worldmission.ph MAILING ADDRESS: 7885 Segundo Mendoza Street Villa Mendoza Subd. - Sucat 1715 Parañaque City, M.M. - PHILIPPINES TEL.: (+63-2) 829-0740/829-7481 FAX: (+63-2) 820-1422 E-Mail: wm.editor@gmail.com OWNER AND PUBLISHER: WORLD MISSION is published monthly by the Comboni Missionaries of the Heart of Jesus as part of their ministry and program of missionary awareness in Asia. WORLD MISSION magazine is registered at DI–BDT and at the National Library (ISSN 0116-8142). EDITOR: Fr. Dave C. Domingues, MCCJ REDACTION: Corazon A. Uy (secretary), Joey Villarama and Fr. Lorenzo Carraro, MCCJ (staff writers) COLLABORATORS: Fr. Jose Rebelo,MCCJ (South Africa) Fr. Joseph Caramazza (UK), Kris Bayos (Philippines) and Archbishop Thomas Menamparampil (India) MANAGEMENT: Fr. Raul Tabaranza, MCCJ wm.administration@gmail.com Ma. Corazon P. Molvizar (secretary) Angeles S. de Vera (circulation) PROMOTION: Fr. Dave C. Domingues, MCCJ wm.promotion@gmail.com ART & DESIGN DIRECTION: Ric M. Gindap GRAPHICS & DESIGN: Victor Garcia SUBSCRIPTION RATES: (11 issues and Calendar) Regular (Philippines):.........................P500.00/year Six months (Philippines):...........................P300.00 Overseas–Air mail: Asia................................US$35 Rest of the world.............................................US$40 DISTRIBUTION: WORLD MISSION is distributed to subscribers by mail. Entered as Second Class Mail at the Parañaque Central Post Office under Permit No. 214-89 (March 9, 1989; valid until December 31, 2014). Published monthly in Parañaque City, M.M. Composition: World Mission. Printed by Lexmedia Digital Corp. Change of address: Please send both the old and the new addresses. Copyright © World Mission magazine. All rights reserved. Contents are not to be reproduced, republished, sold or otherwise distributed, modified or altered without permission from the editor.

ope Francis continues to call for a faith that is truly felt, lived, incarnated, and, therefore, life-giving. Moreover, his actions have mirrored such a faith. Surprised, fascinated or 'infected' by this joy of a faith that is lived in concrete options, attitudes and deeds of love, many have come to realize that faith, indeed, can and must shape the way we live and relate to others and to the world. From the very beginning of Jesus’ ministerial journey, He openly spoke to His hometown neighbors using the writings of Isaiah: "The Spirit of the Lord is upon me, because He has anointed me to bring good news to the poor. He has sent me to proclaim release to the captives and recovery of sight to the blind, to let the oppressed go free, to proclaim the year of the Lord's favor" (Is 61:1-2). No wonder that, as we look at the life and ministry of Jesus, we see Him fully committed to fulfill this mission: He feeds the hungry, defends the oppressed, stands up for women, loves the outcast and the marginalized, particularly sinners, and calls the rich to share with the poor. All of these were nurtured and inspired by His intimate relationship with the Father. Fixing the world, helping the poor, and defending the oppressed was His job, and we are heirs of such a mission. Fixing what is wrong with the world means looking not just at people’s spiritual needs, but also at their mental, emotional, psychological, and physical needs as well. In the likeness of Jesus, the Church today cannot fail to attend to the plight of the poor, the oppressed, the marginalized, and the neglected. To fail to recognize, serve and love God in them would be to deny one’s own faith in God – ‘Whatever you do or fail to do to one of these…you do it or fail to do it to Me’ (cf. Matthew 25:45ss). Our efforts for evangelization would be meaningless unless we address the real needs of the poor. We often hear

Dave Domingues EDITOR

As followers of Jesus, our commitment to social justice – inspired and nurtured by faith – is a privileged way to give witness to the faith we profess.

people say: “We don’t care what you know, until we know that you care.” But, do we really care? Last March 23, as part of a social experiment for television, two little girls, Uma, 7, and Maya, 5, took turns pretending to be lost in a busy shopping center in London. One girl was clutching her favorite toy while her younger sister was sucking her thumb; both looked utterly lost. Hundreds of busy people simply walked on by. The girls stood there for one hour. How many people stopped to help? One. How many ignored their plight? More than six hundred! (www.dailymail.co.uk) True concern which leads to action comes from attentiveness to the needs of others which leads to compassion, to truly care and love. Unfortunately, our busy schedules, our gadgets and distorted priorities often render us insensitive to the plight of the needy. The illusion of a faith lived only inside the church; a charity that is satisfied with simply disbursing some money; a righteousness that is contented in not doing wrong; an indifference justified by good excuses – all these separate us from the poor and, therefore, from God. As followers of Jesus, our commitment to social justice – inspired and nurtured by faith – is a privileged way to give witness to the faith we profess. And, in a society where growing indifference of many continues to kill, we have the duty to be people of compassion who truly care. But, do we really care?

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your let ters Write to: The Editor, World Mission Magazine • 7885 Segundo Mendoza Street, Villa Mendoza Subd. − Sucat 1715 Parañaque City, M.M. – Philippines • E-mail: wm.editor@gmail.com POWERFUL WITNESSES TO THE FAITH It has been some time since I came to know World Mission. I am grateful because it has helped me to know different and relevant happenings around the world. I was happy to read about the canonization of our two popes. They are two powerful witnesses to the faith reminding us all that we also can become saints. I really like Pope John Paul II and I think the world still loves him for his missionary fervor. He inspired me with his joy, peace, and his smile was always there for all people. He had a big heart, rich in kindness to all. I would like to thank World Mission and all those working hard to prepare it every month. It is a very useful magazine that helps us grow not only in knowledge but also develop our relationship with God, thus making us better citizens. Indeed, World Mission, with the inspiration it provides, can touch the hearts of readers like me. Continue to inspire people through your publication and help us build a better world. « Sherry Ann, Taguig City, Philippines ANOTHER 25 YEARS! Thanks a lot for the attractive special edition of Word Mission in commemoration of its 25th anniversary. It is very informative. May the Lord bless you with another celebration – on its 50th year! Happy Easter! « Fr. Nazareno Contran, Kinshasa (Received by e-mail)

HELPING is ageless My husband is turning 90 this May and I am 86. Reading is not our forte now. But though we cannot subscribe to World Mission magazine, we wish to help in your mission needs with the enclosed financial support Thank you for the opportunity to thank the Lord for all the graces and blessings He has lavishly showered on us and our big family. « Alejandro Jose and Ma.Teresa Rosario, Quezon City, Philippines

EDIFIED I am so grateful for receiving this year’s calendar – after a gap of two years. The non-receipt of the others must have been due to my transfer to another community in Dhaka. The magazine comes regularly

though. I am grateful to Rev. Fr. Alois Eder, my friend who has been paying for the subscription. I have read the December 2013 issue, from the first page to the last, with much interest. In a very special manner, I was edified to read the articles on Pope Francis and the couple, Raissa and Jacques. The research you do in writing the articles is gratefully recognized. I also share the magazine with others in my community. I pray for the Comboni Missionaries and your challenging missions. « Sr.

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WM – A MOTIVATION Greetings from Papua! Thank you very much for sending us your World Mission magazine which our community here loves to read. It truly inspires us to keep moving on in spreading the Gospel. Be assured of our prayers for your intentions. May St. Therese of the Child Jesus intercede for all of them. The celebration of our Holy Mass for the whole month of October, the mission month, will be for you, too. « Fr. Elmer M.

events to remember in july

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03 - Feast of St. Thomas, Apostle 09 - Saint Augustine Zhao Rong & Companions, Martyrs 11 - Saint Benedict, Abbot - World Population Day 22 - St. Mary Magdalene 25 - Feast of St. James, Apostle 26 - St. Joachim & St. Anne 31 - St. Ignatius of Loyola mIssion prayer intention

That the Holy Spirit may support the work of the laity who proclaim the Gospel in the poorest countries.

inside GOING BEYOND

The values of social justice and peace are often taken for granted or misinterpreted as mere absence of violence, force and restrictions. Oftentimes, they are seen as utopian concepts that cannot be truly achieved. However, aware of the plight of millions of people who are deprived of their basic rights, we need to recommit ourselves not only to promote a more equal and fraternal society, consciously denouncing and confronting those who violate a person’s dignity, but also to help others grow in their relationships with God and one another. To advocate social justice requires us to go beyond the denunciation of the evils in today’s society. We need to actively live our daily lives in a just and peaceful way, overcoming our egoistic and egocentric mentalities and seeking the common good that not only benefits the interests of a few but of many. Only a heart that beats in peace and seeks what is right and just can contribute to a more humane and better world.

06 11

WM special | dignity and justice

world touch

Fr. Joseph Caramazza, mccj

frontiers

My brief experience as a homeless man By Tony Magliano

IN FOCUS | rice

The scandal of waste

By Joey Villarama, Journalist

IN FOCUS | rice

More precious than gold By Joey Villarama, Journalist

special report | FAITH AND WEALTH

“Money must serve, not rule!” By Fr. Anthony Egan, SJ

The travesty of social justice

The values of justice redefined

spiritual reflection | mission born of mercy

Music to the Father’s ears By Fr. David K. Glenday, MCCJ

Missionary vocation | June Keithley-Castro

The voice of edsa revolution

By Fr. Lorenzo Carraro, MCCJ

THE LAST WORD

We will turn to the pagans By Fr. SILVANO FAUSTI, sJ

Tools for social change

WORLD MISSION has the exclusive services of the following magazines for Asia: ALÉM-MAR (Portugal); MUNDO NEGRO (Spain); NIGRIZIA (Italy); NEW PEOPLE (Kenya); WORLDWIDE (South Africa), AFRIQUESPOIR (DR of Congo); ESQUILA MISIONAL (Mexico); MISION SIN FRONTERAS (Peru); and IGLESIA SINFRONTERAS (Colombia).

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w o r l dto u c h CLIMATE CHANGE

Manila, the megacity on the climate frontline Joshua Alvarez and his family fear for their lives when the monsoon rains come. Last August, their two-bedroom flat in Manila was flooded when severe tropical storm Trami dumped 15 inches of rain (380mm) in a few hours and the local reservoir overflowed. They fled to a flyover with thousands of others as five large areas of the capital were inundated with muddy waters up to three meters deep and a state of calamity was declared in three Philippine provinces. In 2012, typhoon Haikui battered the megacity of 12 million people for eight days, but when tropical storm Ondoy hit Manila in 2009 and a month's worth of rain fell in a few hours, the city came close to catastrophe. Nearly 80% was flooded, 246 people died and hundreds of thousands had to be evacuated. According to the Intergovernmental Panel on Climate Change (IPCC), the U.N.'s climate science panel, life in the world's coastal cities is about to get much worse as temperatures rise a further 4C over the century. Manila, Guangzhou, Lagos, Ho Chi Minh City, Kolkata, Shanghai, Mumbai,

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Tianjin, Rangoon, Bangkok and 100 others in high-risk tropical and subtropical regions are most vulnerable. They can expect to be swamped more often by tidal surges, battered by ever stronger typhoons and storms, and hit by deeper droughts. Not only will food in cities become more expensive as crops are hit by weather extremes but cities, such as Manila, can expect more power shortages, disease, and interruption of water supply; nights will become hotter and they will have fewer cool days. Add to that the pollution cloud that already hangs over most Asian cities, and urban life may become unhealthy, unpalatable and more unpredictable, the report suggests. "Heat stress, extreme precipitation, inland and coastal flooding, as well as drought and water scarcity, pose risks in urban areas, with risks amplified for those lacking essential infrastructure and services or living in exposed areas," says the report, which makes this forecast with "very high confidence." As the Philippines recovers from the estimated $36B (£22B) of damage caused

last November by supertyphoon Haiyan (known locally as Yolanda) – the most powerful storm ever to have made landfall – the state meteorological office, PAGASA, says that climate change is already hitting the country hard. "There has been a significant increase [in the last 30 years] in the number of hot days and warm nights and a decreasing trend in the number of cold days and cold nights. Both maximum and minimum temperatures are getting warmer. Extreme rainfall events are becoming more frequent. In most parts … the intensity of rainfall is increasing. The number of cyclones is less than it was, but they are getting stronger," said a PAGASA spokesman. The government is urgently drawing up detailed maps of all vulnerable areas, but says that the money is just not there to protect 100 million people living in both cities and rural areas. "Rich countries tell us to become climate resilient. We agree, but who pays? We have received possibly $5M, from the World Bank for studies to adapt to climate change, and that is all," said Ilaga. www.theguardian.com/John Vidal

Myanmar

Still plagued by landmine terror A notice board on the wall of the prosthetic department at Mae Tao Clinic’s prosthetic department shows the names of 54 patients who have visited the department since February – 52 of them have lost limbs to landmines. Saw Daniel, 38, has been making prosthetic limbs at Mae Tao Clinic for seven years. Originally from Hpa-An, Myanmar, he moved to Thailand nine years ago. “My colleague and I make around 250 or 300 prostheses a year. Accidents and congenital diseases are a small number of the cases; the vast majority are from landmines,” he shouts, trying to be heard above the noise of electric saws, shapers and files. A report in 2012 by Karen Human Rights Group, titled "Uncertain Ground: Landmines in Eastern Burma," noted, “Eastern Burma is one of the most landmine-contaminated places in the world.” According to figures in Landmine Monitor, an independent organization that has been monitoring landmine usage internationally for 16 years, there were 3,349 landmine casualties in Myanmar from 1999 to 2012 – including 319 deaths. Landmines are especially insidious because they affect whole families. “I have lost two of my friends and my husband to landmines,” Moo Juaw, 48, says, sitting on a small wooden bench in the corner of the room. She is from Kergaw Village, Myawaddy Township. “At least nine people have lost limbs to landmines in our village, some married couples each have a leg missing.” Moo Juaw came to Mae Tao Clinic’s prosthetic department with two men from her village, all needing new limbs. Moo Juaw stepped on a landmine in 2005 when she was leading cows back to the village. She said that life was difficult not only for her, but also for her family since she had lost her leg. “Now I work on a tobacco farm to earn a little money to survive, but I can’t work as a rice farmer anymore because my [prosthetic] leg gets stuck in the mud so my adult children work on the rice paddy.” Unable to support herself, she lives with her youngest son and his wife. Moo Juaw said that fear had gripped the village because of the landmines. “Even if you are scared you have to survive – you have to keep going so you can live your life,” Moo Juaw says.

International and regional landmine monitor ing organizations state that mines are still being planted in Myanmar. As cited in the 2012 Landmine Monitor, the United Nation’s Special Rapporteur Tomás Ojea Quintana said he was disturbed by reports that armed groups and the Myanmar army were still using landmines despite a ceasefire. Quintana, as quoted in the Landmine

Monitor report, requested the government to “work with international organizations to develop a comprehensive plan to end the use of landmines and to address their legacy, including the systematic removal of mines and rehabilitation of victims.” Villagers in Karen State want the government to remove landmines so they can go about their daily lives without fear. www.ucanews.com

AIR POLLUTION

World’s greatest health risk Air pollution by sources ranging from cooking fires to auto fumes contributed to an estimated seven million deaths worldwide in 2012, the U.N. health agency said. “Air pollution, and we’re talking about both indoors and outdoors, is now the biggest environmental health problem, and it’s affecting everyone, both developed and developing countries,” said Maria Neira, the World Health Organization’s public and environmental health chief. Globally, pollution was linked to one death in eight in 2012, new W.H.O. research found. The biggest pollution-related killers were heart disease,

stroke, pulmonary disease and lung cancer. The hardest-hit regions of the globe were what the W.H.O. labels Southeast Asia, which includes India and Indonesia, and the Western Pacific, ranging from China and South Korea to Japan and the Philippines. Together, they accounted for 5.9 million deaths. The global death toll included 4.3 million deaths due to indoor air pollution, chiefly caused by cooking over coal, wood and biomass stoves. The toll from outdoor pollution was 3.7 million, with sources ranging from coal heating fires to diesel engines. Many people are exposed to both indoor

and outdoor pollution, the W.H.O. said, and due to that overlap, the separate death toll attributed to the two sources cannot simply be added together, hence the figure of seven million deaths. The new figure is “shocking and worrying,” Neira stated. When it last released an estimate for deaths related to air pollution, in 2008, the agency had put the figure related to outdoor pollution at 1.3M, while the number blamed on indoor pollution was 1.9 million. But a change in research methods makes comparison difficult between the 2008 estimate and the 2012 figures, Neira said. www.philippines. ucanews.com

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MUSIC

Singing French priests embark on year-long final tour First came Italy's singing nun. Now a band of priests in France is having their own moment in the spiritual spotlight as they embark on a year-long concert tour to promote their latest album. Since the trio started out five years ago, Les Prêtres have sold 1.7M copies of their first two albums, Spiritus Dei and Gloria, and performed for a total 150,000 people at 45 concerts. At a recent concert at Gap cathedral in the French Alps, Bishop Jean-Michel Di Falco Leandri, who is also the group's manager, told the congregation: "There are more of you here now than at Mass." Last March, 25-year-old Sister Cristina, a singing nun from Sicily, stunned judges in Italy's "The Voice." The video of her spirited rendition of Alicia

Keys' "No One" has gone viral. Les Prêtres, who have received a letter of encouragement from Pope Francis and were told by Pope Emeritus Benedict XVI, that their singing was "good for France," first attracted public attention on the TV program Vivement Dimanche. The host, Michel Drucker, welcomed them back at the weekend, during which they performed songs from their latest and third album – fittingly called "Amen" – which includes a Dvorak arrangement and Edith Piaf's “Three Church Bells,” as well as hits by Nana Mouskouri and Céline Dion. The trio was formed when Di Falco, now aged 72, wanted to raise money for a religious school in Madagascar. Two of his friends suggested a singing

group. "We knew about other singing priests," said Di Falco. In France, Jesuit priest Aimé Duval had a successful singing career in the 1950’s as did Father Joseph Gelineau while, more recently, Northern Ireland produced ‘The Priests,’ who sprang to fame in 2008 and who have also released three albums. The original singing nun, the Belgian Jeanne-Paule Marie Deckers known as Soeur Sourire, had an international hit in 1962 with Dominique. "We had nothing to lose,"

said Di Falco, "so we decided to try it." The resulting albums brought in a total 1M, donated to religious charities. The three singers from Gap say they still can't believe what's happened to them. It has taken time to adjust to the rigors of touring under the media’s glare. "It's been quite emotional, meeting the public," said Charles Troesch. But despite their popularity, they say they are determined that "Amen" is their last album and the forthcoming 30 concerts, their final national tour, so they can return to their parish duties. "We've contributed to change the way people look at the Church," said Di Falco. "They now see that, in the end, priests are cut from the same cloth as other people." www.theguardian.com

"We live in a world dominated by greed. We have allowed the interests of capital to outweigh the interests of human beings and our Earth.” – Arch. Desmond Tutu in an article for The Guardian, April 2014. www.theguardian.com

“Climate change will increase hunger as food prices rise and food production falters, but we already have widespread hunger on earth, and much of it is due not to the failures of nature and farmers, but to systems of distribution.” – Rebecca Solnit, from her “If instead of dealing with poverty, Christians want to deal with people who are poor, they must make the effort to meet with, listen to, and share life’s joys, frustrations, hopes and pains with them as equals.” – William Grimm, Maryknoll, based in Tokyo, publisher of ucanews.com., in his Opinion column, last April 4. www.ucanews.com

"Call Climate Change What It Is: Violence," April 7, 2014, www.theguardian.com

“In every arena, we need to look at the industrial scale and systemic violence, not just the hands-on violence of the less powerful. When it comes to climate change, this is particularly true.” – Idem, Ibidem “Climate change is global-scale violence against places and species, as well as against human beings.” – Idem, Ibidem

“It is time for Christians to wake up to the damage growth is causing, break the silence on the alternatives, and become advocates of a new economic order in scale with this finite, fragile earth.” – Paul Bodenham, chair of Christian Ecology Link, commenting on U.N.’s report on climate change, www.thetablet.co.uk

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PAKISTAN

Taliban provokes new hunger for education

CHURCH

Combating human trafficking The cooperation between women religious and London’s Metropolitan Police to combat human trafficking has been of enormous importance and has produced great results. The hope is, therefore, that this experience can be repeated in other countries as well. This is according to the Archbishop of Westminster, Cardinal Vincent Gerard Nichols, who chaired the international conference promoted by the Bishops’ Conference of England and Wales, entitled “Combating Human Trafficking: Church and Law Enforcement in Partnership.” The two-day conference, which was held in the Academy of Sciences Building in the Vatican, began with a welcoming speech by Vatican Gendarmerie Chief, Domenico Giani. Numerous guests attending, included police chiefs from 22 countries, plus Interpol and Europol chiefs. Francis has condemned human trafficking, a phenomenon involving almost two-and-a-half million victims, on more than one occasion. According to estimates provided by the International Labor Organisation, the phenomenon adds 32 billion dollars to the coffers of criminal organisations each year. The conference ended with a papal audience to present the framework of cooperation between the Vatican and police forces against human trafficking. There were speeches from the Archbishop of Abuja, Cardinal John Olorunfemi Onaiyekan and Britain’s Interior Minister, Theresa May, who is in charge of immigration

and security. Some trafficking victims and nuns who are assisting them also attended the conference. As par t of its ef for ts to combat human trafficking, the Vatican recently launched a new ecumenical and interdenominational network called “The Global Freedom Network.” Cardinal Nichols said that these initiatives enhance the real focus of this conference, which is to make a practical difference on the ground, in a number of countries, with the help of the Church’s resources. In his own opening speech, Nigerian Cardinal John Onaiyekan, remarked: “The Gospel of God’s mercy, freedom and love, preached by the Church, is rejected in practice, with human beings being treated as slaves. The Church has a responsibility on all levels,” he added. “When we see young boys and girls being sold for money, believing that money will lead to a good life, we need to start teaching them about what real freedom is about, what true happiness is about and what the true meaning of life is.” As far as the traffickers, the real criminals, are concerned, Cardinal Onaiyekan said that, “when there is an opportunity to speak to them, efforts are made to explain to them that this is not the way to treat human beings. But despite all that we are able to do, our work has its limits. This is where the civil authorities and police forces come in.”

Following scattered defiance of the Taliban earlier, a new wave of students is now heading for education in schools and colleges across the troubled north of Pakistan. “There is a steady increase in enrolment of students because parents have realised the significance of education, and now they want to thwart the Taliban’s efforts to deprive students of education,” Pervez Khan, education officer in the Federally Administered Tribal Areas (FATA), stated. In 2012, he says, the literacy rate for girls was 3% in FATA. That rose to 10.5% in 2013. The boys literacy rate shot up correspondingly to 36.6% compared to a previous 29.5%. The Talibans are opposed to modern education. They have destroyed about 500 schools, including 300 schools for girls. Khan says the Talibans’ campaign against education is only propelling more of the tribal population towards schools. “The majority of people know that the Talibans are pursuing anti-people activities such as damaging schools and, therefore, they are now coming in droves,” he says. Khyber Agency, one of the seven tribal agencies within FATA, has faced some of the worst of Taliban violence. Since 2005, 85 schools have been blown up, depriving about 50,000 children of a school to go to on the militancy-stricken Pakistan-Afghanistan border. But Khyber Agency saw a 16.1% rise in enrolment last year compared to 2012. In all, 124,424 girls are enrolled in 1,551 primary schools, 19,614 girls in 158 middle schools, 13,837 girls in 42 high schools and 1,134 girls in five higher secondary schools in FATA, Ahmed states. “In the past few years, militant activities and the poor law and order situation in tribal areas badly hampered girls’ education but the government’s measures have paid off,” he says. www.ipsnews.net

www.vaticaninsider.lastampa.it

An estimated sum of US$7B is given away every year by Africa’s philanthrocapitalists – at least the ones we know about. These are the men (sadly no women yet on this list) providing home-grown solutions to local needs. − www.irinnews.org

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CONSECRATED LIFE

Celebration and challenge November 29, 2013 was a very big day for religious life in the Church. In what was undoubtedly a historic and precedentcreating first, Pope Francis sat down for three solid hours with 120 superiors of Orders and Congregations to respond to their questions, and dialogue with them about the place of religious men and women in the future of the Church and the world. He called them to return to the essentials of the Gospel, to be courageous in setting out afresh on mission to the edges of society, and to live differently here and now. “You have the potential and the responsibility to wake up the world,” he told them, with the implicit but clear challenge: "So now get on with it!" The challenge was set clear before all those present. Towards the end of this highly significant encounter, which certainly created a model for the future conversation between religious and bishops throughout the Church, the Pope announced that he had decided to make 2015 the “Year of Consecrated Life.” The link between what he had shared with the superiors and this decision was clear for all to see: the Pope is inviting the whole Church – and not only religious – to grasp the opportunity of the present moment, both to celebrate the rich and varied present reality of reli-

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gious life, as well as to welcome its future creatively and together. This time is such an opportunity, no doubt. Pope Francis is the first religious to be pope in a very long time (“When was the last one?” he asked the superiors with a smile), and he does nothing to conceal this fact either in his words or in his actions. His sober and simple lifestyle, his outreach to the poorest, his enthusiasm for mission, his love for the Lord Jesus, his determination in reforming the Church – all this is a reminder of the way the founders and foundresses of the various religious families called the Church to renewal throughout its history. So there is, in the f irst place, an oppor tunity for celebration. Vatican statistics suggests that, throughout the world, there are around 800,000 religious women and 200,000 men, many of them at the very frontiers of mission, often taking the f irst initiative in a whole myriad of contexts. Every year, the list of those who give their lives for the Gospel is sure to contain no small number of religious. It will do the whole Church good to become more aware of this impressive reality, to be grateful to the Lord for it, and to celebrate religious life as a joy and a wealth for everybody in the Church. As

Ignatius of Loyola teaches in the Exercises, gratitude is the motor of mission. Out of such a celebration will grow a challenge, and a challenge, once again, for the whole Church. Religious themselves will be led to go beyond a potentially superficial enthusiasm for Pope Francis and his message so as to reply in concrete terms to the simple question: How are you planning to change, grow and reform in line with the Pope’s words and example? They, too, will be challenged actively to seek dialogue and cooperation with the Church’s pastors, so that their activities are clearly seen as part of a common witness. These pastors, too, are challenged to welcome, as an enrichment for each local Church, the gift of religious life and the Spirit-given freedom and prophecy religious men and women are called to live. In response to Pope Francis’ decision on the Year of Consecrated Life, the Vatican department responsible has drawn up a program of events and reflection which will no doubt bear good fruit. But it is evident that it would not be true to the Pope’s intuition to live this Year as a top-down event: this is clearly meant to begin from the grassroots. In other words, it is a time of celebration and challenge offered to us all. Fr. David K. Glenday, MCCJ

f r o n t i e r s

My brief experience as a homeless man Homelessness can only be experienced by those who truly have nothing. But the experience of being homeless and poor can also enrich us, allowing us to appreciate what God has given us and to help those who have nothing to call home. by

Tony Magliano *

or quite some time I have had an interest in the plight of the homeless. I have read about it, prayed over it, and have done small things to help. But feeling that I could, and should, do more to make a difference, I concluded that living as a homeless man – at least for a very brief period – was the best way to understand what it’s like to have no place to call home. I decided that St. Vincent de Paul Catholic Church, on the fringe of downtown Baltimore, would be my first stop. Since the parish opens its basement to homeless people every Friday for a hot meal, and allows them to stay in the small park adjacent to the church, St. Vincent’s was symbolically a very good place to start my day as a homeless man. After praying before the Blessed Sacrament, I hit the subfreezing streets with no money. After walking several blocks, I reached Our Daily Bread Employment

Center, a comprehensive facility run by Catholic Charities dedicated to supporting efforts of homeless people to secure stable employment and housing. There I got into a line of men, women and children waiting to be admitted into the dining room where a free hot meal is served every day. Once inside, I sat at table with a young man who said he was trying to recover from drug addiction and was homeless as a result. From there I walked to Health Care for the Homeless, an organization dedicated to providing free medical care to people who have no permanent residence, and would otherwise go untreated. Inside were approximately 75 homeless women and men waiting to be seen by a nurse. There I spoke with an older man who had serious family problems that caused his homelessness. Next, I stopped at a hotel and fast food restaurant asking if they were hiring. They were not.

From there I walked the streets of downtown Baltimore asking people, like some homeless persons do, for a little loose change to buy a cup of coffee. I politely approached approximately 35 people. About 30 of them ignored me, said they didn’t have any money, or simply said no. And I almost got arrested for approaching a police officer who sternly warned me that “panhandling” was a crime in Baltimore. But five people did offer me a small donation. I explained what I was doing, and thankfully declined their generosity. Asking strangers for a small favor was a humbling experience. Next stop was the Helping Up Mission, a multiservice non-denominational shelter where 53 homeless men can get a shower, clothes, their laundry done, a clean bed, and a good supper and breakfast. But, unfortunately, there was not enough room for everyone who came that cold evening. At the Mission, I talked with men of various ages who were down on their luck, had supper with them, and attended an inspiring Protestant chapel service. Later that night, as I walked back to my vehicle, I realized that I was a richer person for having lived one day as a homeless man. I thought about the homeless men and women I encountered, and their monumental problems. And I more clearly understood God’s call to each one of us, our church and our government, to work for the day when every human being has a decent place to call home. * Tony Magliano is an internationallysyndicated social justice and peace columnist.

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wm special â&#x20AC;˘ dignity and justice

The travesty of social justice

These days, the term "social justice" is regarded loosely, as if it were a mere utopian concept that cannot be achieved. Therefore, one cannot fully say that a society is truly free until a better understanding and dispensation of social justice in the context of upholding human rights can be attained. by

Joseph Caramazza | comboni missionary

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ver the years, the expression ‘social justice’ has become very popular. Churches speak of it; so do NGOs. Politicians, not wanting to be left out, also exploit ‘social justice’ to dress up their electoral promises. Even the U.N., which is usually cautious about using terminology popular among religious groups, uses ‘social justice’ in its publications. Yet, what exactly is ‘social justice?’ How can we define it in relation to our society?

Defining social justice

It is clear that no society is injustice-free. Every human being experiences injustice, incorrectness, and the abuse of basic rights, in one way or another. It is also true that certain societies afford justice and security to some citizens more than others. Yet, how do you measure social justice? How can one evaluate social conditions in a given group? A good starting point is to look at the Universal Declaration of Human Rights. This Declaration, which was adopted by the U.N. General Assembly after World War II on 10 December 1948, was conceived after member-nations generally agreed that humanity had to do something to prevent such an evil from recurring. During the war, many atrocities took place, including the blatant disregard for human life, as well as differences in race and religion. In addition, world leaders complemented the U.N. Charter with a road map to guarantee the rights of every individual everywhere. As the final vote on the Declaration approached, Hernán Santa Cruz of Chile, a member of the drafting subcommittee, wrote: “I perceived clearly that I was participating in a truly significant historic event in which a consensus had been reached as to the supreme value of the human person, a value that did not originate in the decision of a worldly power but, rather, in the fact of existing which gave rise to the inalienable right to live free from want and oppression and to fully develop one’s personality. In the Great Hall…there was an atmosphere of genuine solidar-

Lusa

 EXPLOITATION. Sex slavery is still a reality for thousands of Indian young women.

The worst attack to personal freedom is slavery... Human trafficking is a major undertaking which involves a great number of people and moves huge capitals. Children, women, and even men, are trafficked to provide cheap labor and to fuel prostitution rings. ity and brotherhood among men and women from all latitudes, the likes of which I have not seen again in any international setting.” The Declaration, written at a time when profound divisions still kept nations apart, is indeed a universal witness to the value of the human being, a value shared beyond cultural, racial, and religious divides. The many forms of injustice today

Despite the Declaration, however, absolute respect for human rights is still lacking to this day. One such concern is the lack of freedom. Even as the U.N. representatives wrote that “all human beings are born free and equal in dignity and rights. ...everyone has the right to life, liberty and security of person. ...no one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms,” the reality today is far from being true for all people. While the journey towards global democracy is progressing, one cannot help but realize that freedom is still elusive to many people. In the West, which prides itself with the security afforded to its people, there are many instances of social strife. Much worse

off are those people who live in dictatorial regimes, where personal freedom is curtailed. In these countries, many do not enjoy the freedom of speech. Others find themselves incapable of moving within their own country. The millions who live in informal settlements do not enjoy security. Among these injustices, the worst attack to personal freedom is slavery. Slavery seems a thing of the past. However, it is still a sad reality for millions of people. Economic slavery

Modern-day slavery takes two different forms. On the one hand, there is the trafficking of people, mainly for sexual exploitation. On the other hand, keeping the masses in a continuous state of need can be seen as another form of slavery. Human trafficking is a major undertaking which involves a great number of people and moves huge capitals. Children, women, and even men, are trafficked to provide cheap labor and to fuel prostitution rings. A more familiar situation, especially among developing nations, is the condition of people who work for long hours for wages that are insufficient to cover their

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basic needs. When a worker receives a pay barely enough to put food on the table, that worker is a de facto slave. Most slum dwellers around the world experience this condition, a “catch-22 situation” which they cannot escape because of unfair societal norms or regulations. They work and receive pay. The pay can buy food and basic commodities but nothing more than that. However, they cannot complain; otherwise, they might lose their job. When they get sick, they cannot work and do not have enough to seek medical treatment for themselves or their families. Legally, they are free. But, in reality, they are the slaves of those giving them work. Health care slavery

A provision in the Declaration of Human Rights states that: “Everyone

has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.” This is an important statement that, again, is far from being the reality. The right to health is still a dream for many. In Nairobi, Kenya, one of the most developed countries in Sub-Saharan Africa, where I am writing from, there are a lot of hospitals, health centers, and medical facilities specializing in one treatment or another. But when one moves a few kilometers away from the capital, the reality is that people in rural areas do not have the luxury and benefit

A great majority of people living in poor countries do not have access to health services. Health care is very much a burden for many families, especially the poorest. Thousands of mothers die every day because of lack of maternal care.

of such facilities. Besides, social security is not for everyone. A great majority of people living in poor countries do not have access to health services. Health care is very much a burden for many families, especially the poorest. Thousands of mothers die every day because of lack of maternal care. Thousands of children also suffer from minor ailments simply because there is no nearby dispensary, which can otherwise provide five basic medicines that can save lives. Slavery of illiteracy

Education is another basic right that is being curtailed in many places. While the U.N. envisioned free education, at least in the elementary and fundamental stages, the reality is that thousands of people, especially from rural and slum areas, either cannot pay school fees or do not have a school facility near their home. In this way, poor countries waste the greatest resource they have: young people who, because they lack education and qualification, do not

 RIGHT TO HEALTH. A basic human right, health care, for many who live in underdeveloped countries, is still considered a privilege.

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wm special • dignity and justice

 SOCIAL EVIL. Corruption is one of the greatest social injustices all over the world.

The greatest social injustices are not simply the result of rights that are not being observed. Some of the greatest injustices people suffer from are due to systemic social evils like corruption or the action of mafia style gangs. participate meaningfully towards the development of their societies. Organized and institutional injustice

There are other human rights violations that can be considered. However, the greatest social injustices are not simply the result of rights that are not being observed. Some of the greatest injustices people suffer from are due to systemic social evils like corruption or the action of mafia style gangs. Once, I interviewed the then President of Tanzania, Julius Nyerere. I asked him about corruption in Africa. He had a hearty laugh and said: “Wherever there are people, there is corruption.” At the time, I thought it was a nice way out of a possibly self-incriminating question. After all, everyone was then condemning African leaders as plutocrats, corrupt and inept. With time, I came to appreciate those words. It is true. It is in human nature to try and benefit from goods which do not belong to us. It is quite natural to link action to benefit, even undeserved benefit. Everyone likes privilege. Very few people have the moral authority to always act

honestly, without looking for personal gain at every occasion. In some cultures, corruption is concealed by puritanism and shrewdly crafted laws, but corruption is there nonetheless. Corruption is a great evil because, by definition, it goes around the rules for the benefit of only a few. The community always suffers because of corruption. When corruption happens in a grand scale, as it does in the case of public tenders, important government decisions, price control, eventually, the poorest and the weakest suffer. Many development programs have been halted or greatly downsized because of graft. Hospitals and procurement of medical supplies suffer because of corruption, leading to illness and even death of those who cannot be properly cured. The list of examples is endless. Corruption is one of the greatest evils of our time. There is virtually no major national or international contract without corruption. This means that vital resources that could be used to uplift the poor, promote better health, or pursue education, are swerved away from the public good for the benefit of just a few.

Another reality imposing itself is gang criminality. There are many mafias around the world. These are secret societies, or at least groups that try hard to remain in the shadow, and use all possible means to make huge profits. The cartel controlling drugs in Mexico is powerful, and the ongoing war between gangs causes the death of thousands every year. Al Qaeda of the Islamic Maghreb controls the passage through the desert of thousands of SubSaharan Africans who want to reach Europe. Each migrant is charged heftily to cross the dangerous Sahara, and is asked to pay even more to board unsafe boats to cross the Mediterranean. No one can make good business in Hong Kong without attracting the attention of Chinese mafia, which charges a levy on most financial operations. Aside from the ‘criminal’ mafias, whose operations are known, there are discreet and even ‘legal mafias’ on the prowl. Examples of these are multinational companies that exploit minerals or pharmaceutical industries that make decisions which affect the lives of millions of people. They decide how much will be extracted from a mine or how many medicines can be sold every day. They do not have the common good in mind; what they are interested in is to maximize profit. These “mafias” operate in the soft world of high finance; their members are well-dressed, polite and well-educated people. The social evil they create is no less dangerous and life threatening than that of common criminals. Clearly, social injustice exists in different levels of society, whether political, economic, institutional, or organizational spheres. Unless governments and human rights activists act, many will continue to live in a culture of abuse and injustice. Sadly, it will take a while before these injustices are eradicated. However, we can help in our own way by stopping the injustices we see around us or helping others understand what the term “social justice” truly means and entails.

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wm special â&#x20AC;˘ dignity and justice

The values of justice redefined

Peace, freedom and ethnicity are some of the social values that are often taken for granted. Most of the time, peace is simply interpreted as the absence of violence, freedom as the absence of force or restrictions, and ethnicity as being unapologetically different. However, only with a genuine reinterpretation of these values can one say that a society is truly just. by

Joseph Caramazza | comboni missionary

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n the society we live in, it is always easier to point out what is ugly, what is wrong, or what has failed, instead of underscoring the good and the positive. Even when things go well, there are still plenty of bad examples to cite or to talk about. Pessimism hounds many, even when progress is being made, particularly in attaining social justice. There are many examples of improvement around us. Social values often come alongside social strife in the same way that good crop can grow among the weeds. We should train ourselves to see these positive values. Amid the chaos and injustice we live in, it is very possible to see human nature groaning for change, for betterment!

Analyzing peace

A good point to start is through the understanding of peace and reconciliation. People who never experienced violence or strife often do not appreciate peace. But for those who lived through violence, war, or social upheaval, peace is very important. A

few years back, some countries of the Golden Coast, namely Sierra Leone, Liberia and neighboring areas, experienced a decade of violence that was often unwarranted. While these countries eventually forged a fragile peace with the help of other nations, their citizens realized that the mere absence of war cannot be considered peace. They needed something more. They needed reconciliation. Unless they could express what they felt or what they went through, unless they could talk to the aggressors and look them in the eye, true peace would still be elusive. Shalom: A holistic approach To understand this point, it is good to take a step back and see what God has to say about peace. If we look at the Bible, we realize that the word used to express peace – shalom – cannot be translated solely as peace. In Hebrew, shalom is something more than peace. The word shalom comes from a root word meaning ‘to have enough.’ From this root, many meanings can be de-

To greet people with the word shalom means to wish them peace and good luck... it is a desire for people to attain peace of mind and a mature relationship with other people. Shalom is the reminder of a commitment to create the conditions for peaceful living.

rived. These include “having enough to live,” “having enough to pay for one’s upkeep,” “being in a peaceful condition,” “being friendly, wealthy or successful.” Yet, the most important meaning, especially for those who live in strife, is “being in a state of total mental and physical health,” and “living in harmonious relationship with others.” To greet people with the word shalom means to wish them peace and good luck. Most importantly, it is a desire for people to attain peace of mind and a mature relationship with other people. Shalom is not just a greeting, it is the reminder of a commitment to create the conditions for peaceful living. We realize that the Bible sees peace not as the absence of war, but as the continuous commitment to create the conditions for every person to be in harmony with others and with the environment. This is why true peace can happen only through reconciliation. The people of Sierra Leone and Liberia, like those in many other countries that experienced war and social strife, realized that stopping the violence was not enough. True peace could only come after recognizing the experiences, feelings, and pains that the people went through. Peace could only be attained if there was true reconciliation, that is, if the perpetrators of violence acknowledge their deeds. In so doing, the wrongdoers recover that part of their humanity that was lost because of their actions. In that way, they, too, will have peace. Other countries that went through the same process are South Africa, after the apartheid, and Rwanda, after the genocide. In South Africa, many agents of apartheid faced the victims of the violence they perpetrated and were able to ask for forgiveness. Most of the time, the victims forgave. This enabled both victim and offender to move forward with serenity. Striving for personal peace

 AN ICON. The Parable of the Prodigal Son remains a reminder of what true peace demands.

We thank God that, in our lives, we do not have to face the same kind of hatred and violence that our African

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 FREEDOM BRIDGE. S. Koreans leave their messages of peace for their relatives in N. Korea.

Our globalized society has seen a tremendous growth in democratic values... Yet, freedom is elusive, even today. While more and more countries embrace democracy and enact laws to defend the person, there are still millions of people who lack freedom. brethren did. However, if we stop for a moment and reflect on how we live, we can recognize that we, at some point, also experienced the absence of peace: the injustices we suffer, our wrong attitudes towards other people, or the petty vengeance that we impose on others all contribute to this. These may be small realities, but they poison our life and hinder our human growth. In other words, these are hindrances to the peace that God wants for us. After identifying these obstacles, we then need to take a step forward. To live in peace, we need to stop all actions that prevent others to enjoy a harmonious life. We also need to start acting positively towards human maturity. Creating peace is a commitment. It might be a struggle, but a struggle that is worth undertaking, because without peace, there is no justice either. True freedom

A second value we can tackle is that of freedom. Certainly, our globalized so-

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ciety has seen a tremendous growth in democratic values the world over. Yet, freedom is elusive, even today. While more and more countries embrace democracy and transparency, and enact laws to defend the person, there are still millions of people who lack freedom. Of the many examples that can be cited, we can reflect on modern slavery. Poverty is one such form. One out of six world inhabitants lives under the poverty line. That is about one billion people who do not have enough resources to support their lives. Many of these people do work, but they receive a pay barely enough for food. Modern-day slavery

In Nairobi, Kenya, one can witness an interesting event every morning. As early as five in the morning, a continuous stream of people who live in Kibera, Africa’s largest slum, heads towards the industrial area. All of these people are workers. Some have stable jobs, others are looking for some casual employ-

ment. They walk three to nine kilometers to reach their places of work. None use public transportation. Most of these people receive a pay of US$3 per day, which might seem a fair pay in an African country. However, Nairobi is one of the most expensive cities in the world to live in. Three dollars are not enough to buy food for a family of four, let alone pay for a bus fare. When a person works all day for just enough to live on, without the security of having a job the next day, and without medical coverage, what makes him different from a slave? He might be free on paper, but in reality, he is hanging on a balance. The slightest movement can make him fall from that balance. In the past years, another phenomenon has become quite visible: human trafficking. The U.S. government’s 2012 report on “Trafficking in Persons” (TIP) estimated that US$32 billion were made, out of the innocent blood of 800,000 humans who were trafficked within or across international boundaries. Half of these people were children. An estimated 12.3 million adults and children are currently held in forms of modern-day slavery, including forced labor and prostitution. Many more are trafficked within their own national boundaries for forced labor, bonded labor, sexual servitude, and involuntary servitude. It seems almost impossible to control this epidemic. The appalling living conditions are unimaginable. Driven by poverty, these people are forced to fall victim to the insatiable greed of unscrupulous human traffickers. Despite international effort, this reality might never be stopped completely. However, this is not a reason not to do anything about it. Human trafficking has many faces. The supply and demand of women, men, and children are constant and the costs are very low. A global legal framework against human trafficking is lacking, and what little there is in some countries is weak. Many countries have no legislation.

wm special • dignity and justice The question of freedom is then a serious one. Although we are inclined to believe that we live free and fulfilled lives, there are people next door who are living in practical slavery or are in danger of being trafficked. Freedom is a value we must cherish, safeguard and fight for. Ethnicity as a tool for unity

A third value that should be fully understood is ethnicity. Globalization has allowed people from all corners of the world to connect and be united. Yes, there are many aspects of globalization that work like an equalizer. Differences seem to be blurred or erased altogether. However, globalization has also opened a channel for the expression of one’s uniqueness and individuality. There are many aspects of global-

ization that actually emphasize differences. Because of the modern means to retrieve material and to share it, people are rediscovering who they are. Local differences are now highlighted and cultural aspects are placed under the spotlight. However, giving more importance to local identities can be dangerous. In many places, ethnic strife has reached alarming proportions. People fight in an effort to assert differences in tribal or religious affiliation. Some avenge the wrongs done against their people in the past. Surely, this is an incorrect way of showcasing identity or differences. It is a negative step towards the value of ethnicity because it becomes a platform for violence, unrest, and division. Used properly, however, ethnicity brings joy and fullness of life. Positive

Positive ethnicity means to recognize one’s past, tradition, and values. Highlighting individuality can be a tool to promote harmony with others. Our diversity can show our uniqueness, a unique facet of the image endowed by the same Creator.

ethnicity means to recognize one’s past, tradition, and values. Highlighting individuality can be a tool to promote harmony with others. Although we are different, our diversity can show our uniqueness, a unique facet of the image endowed by the same Creator. Positive ethnicity allows people to actually appreciate the values of those who belong to other traditions. Positive ethnicity helps a nation to grow in togetherness, with respect to diversity, in the knowledge that we can always tap the experience of others in facing new challenges. However, to develop such an outlook, people must first learn who they are and what they can share with others. It also requires maturity to discover the limitations posed by one’s ethnicity, and to accept them. Peace-building, freedom and positive ethnicity: three social values that challenge us to commitment, ref lection and social action. They are also some of the necessary ingredients to build better societies for tomorrow.

Dave Domingues

 UNIQUENESS. Valuing ethnicity and one's own beliefs can be a tool to promote harmony and bring one to appreciate other traditions.

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wm special • dignity and justice

Tools for social change

Exercising social justice does not only mean confronting those who violate a person’s dignity or rights. It can also mean doing ordinary things that help others grow in their relationship with God and others. But before this can happen, the tools needed to promote an equal society for all must first be cultivated. by

Joseph Caramazza | comboni missionary

 STANDING IN BETWEEN. Orthodox priests pray as they stand between pro-European Union activists and police during the Kiev riot.

eing intricately woven in all aspects of society, the Church is mindful and vigilant of the promotion of the values of social justice, or the lack of it. Throughout its history, people within the Church realized the importance of establishing social justice and, thus, called for the commitment of the Christian community and the continuous conversion of the Church towards justice. In the past century, society has witnessed a surge in awareness for such issues. In the Protestant and Catholic Churches, for example, people realized how important it was to work for justice

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and peace. In the course of their work, Churches recognized that respect for the environment played a role in promoting justice and peace. That is why, today, all local Churches have Justice and Peace and Integrity of Creation Committees. These are responsible for the many awareness and action projects of the Churches. Many priests and ministers tackle justice and peace in their preaching, and many ministries are now focusing on these issues. The first tool: People

Greater awareness of justice and peace was cut out for the Catholic Church by

Vatican Council II. With the approval of the decree Lumen Gentium, “Light of the Nations,” the Council Fathers urged believers to become a “messianic people,” a visible sign to the rest of the world of a new reality: the Kingdom of God. Under the decree, the follower of Christ is called to continue His work here on earth by proclaiming the presence of the Kingdom. The Kingdom is not a spiritual reality, but a holistic reality. It means that God is present among us and His Word is the light needed for our life. He also wants us to build structures that allow the whole of creation to come to maturity, with special attention

given to all human beings and their right to know God and follow Him. This is what Jesus actually meant by becoming “the yeast in the three measures of f lour.” Three measures of flour (se’a in Aramaic, the language Jesus spoke) correspond to about fourhundred-fifty kilograms of f lour. No one could work on such a mass of flour by hand. In the Bible, only Sarah, Abraham’s wife, was able to work three measures of flour. This was when God came to visit Abraham at Mamre. These biblical images teach us two things: by working on the mass of f lour as Sarah did, the Christian community welcomes God. And by becoming the yeast, believers are able to empower themselves to work on an even larger reality. Examples in the Church’s history attest to answering this call to become “the yeast.” The martyrs of the first centuries stood up against the absolute power of the Roman Empire. The first Christians helped the poor and asked for just laws. In the Middle Ages, the Church promoted the birth of financial institutions to support those neglected in societies. The first hospitals, “guest houses” in Latin, were created by the Church to care for those in need of medical attention. The list continues to this day. The second tool: Ministers

In all these instances, the Church acted through ministers who had the competence to take on a new service to the poor and oppressed. As the Church becomes more aware of the need for justice, there is an urgent need to prepare ministers and equip them with the necessary tools to facilitate this work in our societies. They will sustain the people’s journey, supporting the mission of the Church in the world to proclaim and build the Kingdom of God. This ministry cannot be done haphazardly. From clear methodology that draws its content from the experience and the social teaching of the Church and especially from the Word of God, a great master plan for liberation, is needed. The Bible, in fact, can be read as the

continuous presence of God in human history, a God who does not merely sit at the window to see what happens, but a God who wishes all oppressed people to be liberated. “I heard the cry of My people,” the Lord said. We also learn from the Bible that the prophets were called to address imbalances in society, focus people’s attention on the poor and the oppressed, and urge people to conversion. Theirs was not a call for a religious change or for more sacrifices and ritual, but a going out of the Temple to care for the marginalized! Social ministers will have to develop the same ability the prophets had: to read reality from the point of view of God. This social analysis will take into consideration not only the social structures but, most especially the mechanisms that move the human being. These include culture, traditions, misunderstandings, personal egos, etc. In doing so, the social minister will recognize what makes people advance, and what blocks them. This is an important analysis especially in the context of religion, a powerful tool to move people, or to control them. Indeed, in our history, we can

recognize when the wrong understanding of God has blocked the development of the Kingdom by supporting structures of evil. How many times has the wrong interpretation of the Gospel promoted the stiffness of a society that took advantage of the poor? Therefore, it is important to understand the need for spirituality, communion with God, and for channelling this tremendous strength towards a real growth according to God’s will. Having these tools, one can now translate the values of justice and peace into reality through projects and pastoral activities. For instance, if a local community realizes that a potholed road is hindering local development, a social minister may decide to bring together all stakeholders and help them recognize the problem and identify the solution. The outcome, the repairing of the road, becomes a step forward in creating a just environment for all. It is also a step towards making a community be aware of what is required to address the needs of all. Even though there is nothing spiritual in road repair, the enhancement of community and service to all is already a sign of conversion.

As the Church becomes more aware of the need for justice, there is an urgent need to prepare ministers and equip them with the necessary tools to facilitate this work in our societies. They will sustain the people’s journey, supporting the mission of the Church.

 FAITH IN ACTION. Spirituality helps to translate the values of justice and peace into reality.

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in focus • rice

The scandal of waste

Rice remains to be the “star” of the Filipino dining table. Despite this, however, the amount of rice wasted each year remains very high, even as a significant number of Filipinos remain poor and hungry. Traditions and economic factors continue to play a role in food wastage in the Philippines. Only with a psychological and spiritual transformation can these negative attitudes be changed, and the prevailing “culture of waste” eliminated. by

Joey Villarama | Journalist

aving been a taxi driver in Manila for the past 15 years, Edong knows the disadvantages of working on an empty stomach. That is why he makes it a point to eat a heavy meal every time he gets a break from his 16-hour shift. A meat dish, paired with a plateful of rice, usually does the trick for him. This, he says, allows him to work for at least 10 hours straight, before stopping again for a snack. “As long as there is a lot of rice, I will be satisfied,” he quipped. However, after interviewing Edong over lunch at a local eatery frequented by public utility drivers near Manila Bay, I noticed that some rice remained on his plate. Thinking there was something wrong with the food, I asked Edong why he didn’t finish his meal. He told me that he would normally order 3 cups, with about a few tablespoons to half a cup left over each time. He said this was common among drivers anyway. “It’s better to order more than less. Having an excess gives one a sense of prosperity. I’m also told it is good luck,” he added. Looking at the tables around the eatery, I noticed the same situation in many plates. I asked the canteen owner if this was usually the case, to which she nodded. “That’s normal. There’s a lot of wasted rice every time. In a day, we collect a bucket. Someone comes here to get the leftovers to feed to the pigs,” she disclosed.

fact, data released by the Philippine Rice Research Institute (PRRI) reveals that each of the country’s 97 million people wastes about 3 tablespoons of rice per day or 3 kilos of rice per year. This amounts to US$508,000 a day or almost US$200 million each year. This is lamentable given the fact that 8.8 million Filipinos consider themselves “food poor,” according to a 2013 fourth quarter national survey. Meanwhile, the number of hungry and undernourished Filipinos combined has ballooned to 15.6 million, this time according to the 2013 State of Food Security Around the World Report by the U.N.’s Food and Agriculture Organization. Justifying wastage

Researchers have explored many reasons why people waste food. From the cultural perspective, many ancient traditions equated having excess food as a sign of one’s social status, i.e., those

who have enough to waste can afford to waste. Royal courts and rich families, even during the time of the Old Testament, often held banquets to prove their prosperity. Who could forget the New Testament parable of the rich man, who “dined sumptuously each day” (Lk 16:19) and the beggar Lazarus, “who would gladly have eaten his fill of the scraps that fell from the rich man’s table” (Lk 16:21)? Through this parable, Jesus described the prevailing situation during His time, when the rich had more than enough to eat, while the poor had to wait at rich men’s tables for scraps and fight with the dogs to get their fill. Oriental tradition also has many rituals that associate overflowing excess, even to the point of wastage, to wealth. In Chinese culture, banquets are held with a myriad of viands to usher in good fortune for the honoree of a celebration or commemoration. In Filipino tradition, some rural families, despite their

Astounding figures

Food wastage, particularly rice wastage, is not uncommon even in a developing country like the Philippines. In

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 DISPARITY. Food waste continues to scandalize as the number of hungry children grows.

 APATHY. Individualism and indifference to the suffering of others are unacceptable.

The Pope lamented that this culture has “made us insensitive even to the waste and disposal of food” despite the fact that many grow hungry all over the globe. He also compared food wastage to “stealing from the table of the poor and the hungry.” poverty, would loan money to put up a party and have fattened calves or pigs butchered to celebrate an occasion. In both cultures, rice is strewn over a bride and groom after a wedding ceremony to “shower” wealth on the newlyweds. In the meantime, from the economic and political points of view, having excess food means having control. The ability to trade or market food, especially during times of war, crisis or famine, places a nation in a position of inf luence over starving economies. Free market agreements, as well as industry deregulation, have enabled business owners to hoard food supplies artificially and raise prices at a time of heightened demand. Looking at these reasons from the psychological perspective, one cannot help but notice that they have a common and fundamental denominator. The terms “wealth,” “prosperity,” “influence,” and “control” point to one thing: the need for power. By wasting food, people are showing that they are greater than others. By wasting food, people are proving that they can manipulate or command others to justify their own ends.

Government'S response

Realizing the urgency of this problem, government leaders have started looking for ways to address wastage, and the consequence it has in adding to the ever-growing number of “food poor” Filipinos. At the Philippine Senate, a bill known as the “Anti-Rice Wastage Act of 2013” has been filed to oblige restaurant and food establishment owners to sell a minimum of half a cup of rice to customers to reduce rice wastage. Meanwhile, at the Philippine House of Representatives, solons have pushed for the passage of the “Right to Adequate Food Framework Act of 2014” to eliminate hunger in 10 years. The legislation hopes to eliminate structures, such as unfair practices or institutions that curtail the people’s right to food. Church intervention

The Catholic Church has not kept silent about this issue either. Pope Francis has attacked this “culture of waste” twice in his papacy. In his catechesis during a weekly audience in June 2013, the Pope lamented that this culture has “made us insensitive even to the waste and disposal of food” despite the fact

that many grow hungry all over the globe. He also compared food wastage to “stealing from the table of the poor and the hungry.” Meanwhile, in a message read during a ceremony marking World Food Day in Rome in October 2013, the Holy Father cautioned the international community that the “throwaway culture” often leads to “the sacrifice of men and women to the idols of profit and consumerism.” He urged world leaders to break down the “barriers of individualism and the slavery of profit at all cost” and to overcome the “indifference that is slowly making us get used to the suffering of others as though it were a normal thing.” Even before Pope Francis made these admonitions, however, the Catholic Church has always taught the faithful to practice discipline and restraint, also in relation to food consumption. During the Lenten season, for example, Catholics are encouraged to examine their lives and consider how they may have been at fault, whether in committing grievous acts against others or neglecting them. Church laws instruct the faithful to practice fasting and abstinence as a form of self-denial, sacrifice, or penance, and as a way of commemorating Christ’s Crucifixion and Death on Good Friday. But the Church challenges us to go beyond merely foregoing meat on Fridays or giving up a luxury, such as soda, candies, or smoking. To do this, the Holy Father encourages Christians to reflect on the poverty of Christ. In his 2014 Lenten Message, the Pope urges Catholics to reach out to the poor, i.e., “those who lack basic rights and needs such as food, water, hygiene, etc.” Pope Francis warns that “when power, luxury and money become idols, they take priority over the need for a fair distribution of wealth.” As such, a conversion to “justice, equality, simplicity, and sharing” is needed. Such a change will not only allow us to see material possessions, particularly food, in a new light, but will allow us “to bind the wounds that disfigure the face of Christ” by helping the poor and the hungry.

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in focus • rice

More precious than gold

Rice is a key resource and commodity not only among Southeast Asian countries, but in significant parts of Africa, the Middle East, and the Americas. However, many factors, both natural and man-made, have impeded the free trade of rice between countries, as if rice has attained the stature of gold as an article of commerce. Aside from climate change, greed still seems to be the major obstacle in ensuring food security and rice sufficiency all across the globe. Time and again, the Church has urged the international community to work together to eliminate not only the structures that hinder economic cooperation but those that perpetuate the menace of hunger as well. by

Joey Villarama | Journalist

Lusa

nly three weeks after Christmas, a time when food supply is usually abundant, consumers in Metro Manila found themselves scrambling to the wet markets to buy rice, as reports circulated on radio and television that retailers hiked up the price of the Philippine staple by $0.02 per kilo. Retailers justified the price increase saying farmers and millers passed on pre-husked grain or palay to them at a more expensive price because of insufficient harvests. At the same

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time, the cheaper variety of the rice subsidized and distributed by the Philippine National Food Authority (NFA) was no longer available. That low-end NFA variety costs roughly US$0.60 per kilogram. Only the well-milled variant priced at US$0.70 per kilo remained in the markets. Meanwhile, the most expensive commercially-milled rice variant costs about US$1 per kilo, already considered a luxury by many Filipinos. Rosita, a mother of 5, complained that the remaining NFA variant being

sold was already too expensive for her, especially since she had 5 school-aged children to feed. Rosita uses rice to extend their meals because she and her husband cannot afford to buy more meat, given the meager wages they earn as common laborers. “That is too much. How can we work, how can my children concentrate in school with hungry stomachs,” she lamented. Meanwhile, other consumers were compelled to ask, “Where is the cheap rice? What happened to it?”

Government'S response

The NFA was quick to defend itself, saying the bulk of the Philippine Agriculture Department’s rice supply in the markets was depleted because reserve or buffer stocks were allocated for the government’s relief efforts for the victims of Supertyphoon Haiyan in Central Philippines. The food agency also explained that the release of rice stocks are deliberately limited during the first quarter of each year, to save up for the “lean months” of July to September, the height of the rainy season in the Philippines, when harvests are down. By the end of January, the NFA reported in a press release that it had increased its rice allocation in key Metro Manila wet markets, to allay fears of food shortage and to augment the presence of cheaper rice in retail outlets. The government office also said that half a million metric tons of rice were imported from Vietnam towards the end of 2013, with the imports coming in by the end of March. Land shortage

Reports of rice shortage are nothing new in the Philippines. Hearing of such reports, however, causes many Filipinos to wax sentimental, especially since the Philippines has always been regarded as an agricultural country, a major producer of rice. At some point, the country even exported rice to partner economies. However, compared to its other rice-producing neighbors like Thailand, Cambodia and Vietnam, the Philippines now has to import rice from other countries, because only a small area of its agricultural land can be cultivated for rice nowadays. In fact, in 2010, the Philippines became the largest rice-importing country in the world, because its rice production was unable to meet its population’s total rice requirement. The dwindling of agricultural assets, however, is not just a local problem. The U.N.’s Food and Agriculture Organization (FAO) has observed that land and water resources that were

 LAND. To avert a possible rice crisis, lands must be converted into rice plantations.

Although improved farming techniques and the introduction of high-yielding rice varieties have helped increase rice production in the past decades, more lands, particularly in Africa and the Americas, must now be identified and converted to rice paddies. originally intended for rice production the world over, have gradually diminished as populations continue to grow over the years. Although improved farming techniques and the introduction of high-yielding rice varieties have helped increase rice production in the past decades, more lands, particularly in Africa and the Americas, must now be identified and converted to rice paddies to avert a possible crisis around the world. Rice self-sufficiency

Rice shortage and the continuing importation of rice by the Philippines also seem ironic, especially in view of the government’s target to become self-reliant in terms of rice production by the end of 2013. In October 2012, Philippine President Benigno Simeon Aquino III declared 2013 as the “National Year of Rice,” calling on farmers, policymakers, retailers and consumers to help the country achieve its rice selfsufficiency goal. However, in December 2013, the Department of Agriculture (DA) declared that the Philippines will not be able to achieve this goal, because

a third of the country’s rice lands were devastated by Typhoon Haiyan. The Philippine government also announced that more rice imports will be coming in this year, with the goal to be sufficient in rice, as well as other crops and food staples, pushed back to at least the year 2015. Environmental problems

The effect of climate change obviously plays a key role in the production of rice, as demonstrated by Typhoon Haiyan. Although the world’s largest rice producers and exporters, Thailand and Vietnam, have yet to feel the effects of climate change in their rice fields, experts warn that there is a possibility that changing weather patterns, especially in the Southeast Asian region, may eventually cause a major upset in the way rice is being supplied around the world. To be sure, if the renowned Asian “rice bowls” experience production problems because of climate change, then they will be forced to significantly reduce their exports or ensure that their own country’s supply will be satisfied first before trading the commodity elsewhere. Many rice importing coun-

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 SMUGGLING. Economic saboteurs should be eliminated so the farmers can have due profits.

Either farmers’ harvests remain unsold or locally-milled rice rots away in warehouses of Filipino millers. Aside from the local palay going to waste, farmers may be forced to plant other crops, bringing down the government’s rice production targets for self-sufficiency. tries will definitely be affected by this change. Aside from Nigeria in Africa, China, Saudi Arabia and the United States are among the top rice importing nations around the world. Although factories and industries are the usual culprits in the emission of greenhouse gases, the FAO says the continued practice of flooding rice paddies, which is a major source of atmospheric methane, and the use of nitrogen-based fertilizers that release nitrous oxide, also speed up global warming. Rice Smuggling

Aside from the forces of nature that are beyond man’s control, man-made problems also prevent the free trade of rice among nations. In the Philippines, the Senate has undertaken an investigation into the rampant smuggling of rice in the country. The inquiry was prompted by the pinning of the alleged “Goliath of rice smugglers,” Davidson Bangayan, by a mayor of a metropolitan city in Southern Philippines. Aside from Bangayan, insiders at the Philippine Bureau of Customs have identified 16 other alleged big-time rice smugglers in the country, who are bribing officials

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to allow the tariff and tax free passage of rice imports in key Philippine ports of entry. In 2013, the Philippine government lost around US$222 million due to rice smuggling alone. The Philippine Confederation of Grains Association has repeatedly warned the government that, unless it puts an end to such illegal activities, the country will not be able to attain its rice self-sufficiency target in the coming years. For one, the release of large supplies of imported prehusked rice in major ports all over the country is delayed, with the government imposing stiffer requirements for importers and traders, including the legitimate ones, to prove ownership of these grains. The longer these grains languish in the warehouses, the higher the possibility that these will just rot. As a result, legally imported rice that should be infused into the markets only go to waste. In addition, the availability of cheaper pre-husked grain, whether imported legally or illegally, puts local millers and farmers out of business. To illustrate this, a sack of imported grain is 10% cheaper than its locally-pro-

duced and milled counterpart. As such, either farmers’ harvests remain unsold or locally-milled rice rots away in warehouses of Filipino millers. Aside from the local palay going to waste, farmers may be forced to plant other crops, bringing down the government’s rice production targets for self-sufficiency. In a statement released by the office of the spokesperson of the Department of Agriculture in January, the agency strongly condemned rice smuggling and “the people behind this form of economic sabotage.” Likewise, the Department denied all allegations regarding the supposed involvement of some officials or employees in the illegal activities. The DA reaffirmed its commitment to fight economic saboteurs and “to institute reforms to make the government’s rice importation and procurement program truly transparent and efficient.” Thailand’s rice-related problem

Not far from the Philippines, a Southeast Asian neighbor was also beset by a rice-related problem earlier this year. Part of the political crisis in Thailand that reignited towards the end of 2013 stemmed from the government’s continued failure to pay its farmers, whose harvests were purchased under a rice subsidy program. Under the scheme, the government pledged to buy the farmers’ grains that were intended for importation at a much attractive price. However, the farmers remained unpaid, prompting them to hold a protest in the capital city of Bangkok. The government cited huge losses under the controversial program for its inability to pay the poor farmers. Demonstrators who have long been opposing the regime of Prime Minister Yingluck Shinawatra, and the continued dominance of the Shinawatra family in Thai politics, soon joined in, creating more tension and unrest in the kingdom’s capital. Security versus sufficiency

Elsewhere in the world, the seemingly conf licting policies that have been

in focus • rice instituted by different countries to ensure food security and food self-sufficiency also figure prominently in the availability and affordability of food. As defined by the F.A.O., food security “exists when all people, at all times, have physical and economic access to sufficient, safe and nutritious food to meet their dietary needs.” In order to achieve this, nations rely on the international food market and partner economies to meet the food needs of their population. On the other hand, food self-sufficiency is a nation’s independence or autonomy from other countries in terms of food-related economic activity or support. In Indonesia, for example, the policy to restrict food imports by limiting the amount of food that can be brought in, as well as imposing heavy import tariffs on these commodities, helps accelerate the archipelago’s food self-sufficiency targets. However, the food security of Indonesia’s poor is compromised in the process. As a result of limited imports and, therefore, the limited availability of certain products in the local market, prices, such as those of rice, need to go up, reducing the poor’s ability to purchase them. While self-sufficiency is addressed, food security, poverty and hunger alleviation all suffer a major setback.

The lure of money

In many of the situations discussed above, greed and money seem to be the driving force behind the problems surrounding rice. It’s as if the trading of rice has attained the level of gold or some other precious metal or stone. In the Philippines, the need to make huge and instant profits, first by evading the payment of levies, and then by f looding the market with cheaply-sourced yet expensively-sold rice, is an example of how unscrupulous individuals manipulate the system to achieve their selfish ends. While politics was at the heart of the Thai crisis, the poverty of the farmers, although sidelined by issues raised by anti-government protesters, was at the root of the bigger problem. On the surface, the government’s failed subsidy program that robbed the poor farmers of their promised income was the point of contention. On a much larger and deeper level, however, the existing national policy that favors the consumer and the export market instead of the poor Thai farmers was the real, underlying issue. In a similar way, the tariffs and duties being imposed by the Indonesian government on certain food imports, while favorable to the economy and the public at large, disregard the welfare and dignity of the poor and hungry.

 DISREGARD. The small and poor farmers are often denied of their welfare and dignity.

Meanwhile, the conf lict in Thailand has placed Vietnam in a very good position as a rice exporter. Because of the domestic problems in Thailand, reports of cancelled importation contracts between the kingdom and China circulated in February, opening the market for Vietnamese rice exporters. While these reports were denied by both Thailand and China, Vietnam’s Institute of Agriculture and Rural Development Policies reported that the price of Vietnamese rice has appreciated, and has, in fact, exceeded that of Thailand’s. In December 2013, Vietnamese rice sold at US$410 per ton, while Thai rice sold at US$380 per ton. The Vietnam Food Association has instructed rice enterprises to continually improve its products to become more competitive in the international food market. International cooperation

While recognizing the need to improve local economies and to open them up for globalization, the Church has continually issued a call for cooperation among members of the international community to eradicate hunger. In his message for World Food Day in 2012, then-Pope Benedict XVI identified agricultural cooperatives as alternatives to international and domestic policies “which seem to have profit as their sole aim…and the defense of markets.” Benedict believes agricultural cooperatives are a means to “put an end to the speculative trends that are now even affecting basic staples (such as rice) destined for human nourishment and can contain the monopolization of cultivatable areas which, in various regions, are forcing farmers to abandon their land.” The Pope Emeritus concluded by exhorting public officials to lay down the “legislative and financial instruments to ensure that, in rural areas, cooperatives may be effective tools for agricultural production, food security, social change and a greater improvement of living conditions.”

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special report • FAITH AND WEALTH

“Money must serve, not rule!”

Given the ecological crisis, we will have to rethink our obsession with overconsumption and focus on an ecologically sustainable economy that narrows the gap – the gap often ‘bridged’ by violence – between rich and poor. Capitalism, particularly financial markets, will need to be regulated more. This is just a part of the way out of a global system that tramples human dignity and threats people as discardable commodities. A vicious trap that Pope Francis so aptly resumed in a single exhortation: “Money must serve, not rule!” by

Fr. Anthony Egan, SJ | University of witwatersrand

mong the many important things Pope Francis says in his new Apostolic Exhortation Evangelii Gaudium (2013) [hereafter: Ev. Gaud.], there is a dramatic section (paragraphs 53-60) that lay down a challenge to the way in which we do business in the world. Drawing on Catholic Social Thought’s [CST] considerable engagement with the new global economy, echoing his predecessors John Paul II and Benedict XVI, Francis launches a withering broadside against the underlying values of much of contemporary capitalism, values epitomized in the 1980's slogan “Greed is good.” Francis’ statements have already generated a stormy reaction from defenders of the status quo. In the imaginings of the religious rightwing, he has already gained the reputation for being liberal; with this new document he has – echoing the response of some to John XXIII’s 1961 encyclical Mater et Magistra – been accused of being a Marxist, of ‘going too far.’ In my analysis of Francis, I am going to suggest two things: first, that he hasn’t ‘gone too far,’ that he isn’t quite ‘Marxist’ enough (whatever that means!); second, that he opens up for us a challenge – to rethink our world capitalist system from a new perspective. Greed is not good, Francis (and CST) replies. Ruthless pursuit of wealth at others’ expense is anti-human and possibly murderous. Let us look at what Francis says, using his own subheadings in the Exhortation. The Economy of Exclusion. Francis bluntly states: “Just as the command-

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ment ‘Thou shalt not kill’ sets a clear limit in order to safeguard the value of human life, today we also have to say ‘thou shalt not’ to an economy of exclusion and inequality. Such an economy kills” (Ev. Gaud., n. 53). For him, the contemporary global economy is homicidal. This is because “today everything comes under the laws of competition and the survival of the fittest, where the powerful feed upon the powerless. As a consequence, masses of people find themselves excluded and marginalised: without work, without possibilities, without any means of escape” (Ev. Gaud., n. 53). Human beings are literally part of a ‘throw away’ culture. Those who are poor are not simply exploited, but irrelevant: less than human. Echoing the views of a range of economists (not all of them Marxist by any stretch of the imagination), he hones in on the ‘trickle down’ theories

of economics that dominate the global consensus today. The claim that such models bring about greater justice and inclusiveness, he suggests, “[have] never been confirmed by the facts” and “[express] a crude and naïve trust in the goodness of those wielding economic power and in the sacralised workings of the prevailing economic system” (Ev. Gaud., n. 54). Many economists would agree with him, noting the degree to which ‘trickle down’ theory has become an act of blind faith in what may be a selective and distorted understanding of 18th century economist Adam Smith’s ‘invisible hand’ of the market. Some would also note that contemporary free marketers, while embracing "The Wealth of Nations," conveniently omit Smith’s other great work "Moral Sentiments" (1759), much of which stands opposed to the crude Social Darwinist's assumptions at the

 NEGLECT. The "throw-away" culture pushes masses of people to the margins of society.

heart of radical free market thinking. Francis warns that “To sustain a lifestyle which excludes others, or to sustain enthusiasm for that selfish ideal, a globalisation of indifference has developed. Almost without being aware of it, we end up being incapable of feeling compassion at the outcry of the poor, weeping for other people’s pain, and feeling a need to help them, as though all this were someone else’s responsibility and not our own. The culture of prosperity deadens us; we are thrilled if the market offers us something new to purchase. In the meantime all those lives stunted for lack of opportunity seem a mere spectacle; they fail to move us” (Ev.Gaud., n. 54). What he rejects, then, is not the free market as such but the way in which the current world economy dulls our sensitivity to the Other, particularly the poor. We become obsessed with our own wealth to the exclusion of the Other. In short, the principles properly understood as the moral virtues of self-care and fidelity take no prudent account of the principle of justice. The resulting imbalance leads to distortion (called vice) that puts the common good of all in jeopardy. No to the idolatry of money. “The current financial crisis can make us overlook the fact that it originated in a profound human crisis: the denial of the primacy of the human person! We have created new idols. The worship of the ancient golden calf (cf. Ex 32: 1–35) has returned in a new and ruthless guise in the idolatry of money and the dictatorship of an impersonal economy lacking a truly human purpose. The worldwide crisis affecting finance and the economy lays bare their imbalances and, above all, their lack of real concern for human beings; man is reduced to one of his needs alone: consumption” (Ev.Gaud., n. 55). We worship money since access to it feeds our drive to consume. By insisting on the absolute autonomy of the market, unrestrained financial speculation and refusal to allow any concept

 GOLDEN CALF. The idolatry of money can make us deny the primacy of every person.

of common good to guide the economy, a “new tyranny” is born with its own rules and laws (Ev. Gaud., n. 56). While making a few rich (and perhaps some more slightly better off), it creates massive debts, opens the economy to corruption and tax evasion and can harm the environment through its relentless pursuit of wealth. The result, Francis observes, is a massive gap between rich and poor, which in many countries is growing. Now, on one level, a consumer society can be a good thing: demand for goods and services create jobs, and the desire for such goods motivates people to work. Work, CST reminds us, is a good thing; at its best it can even be creative. Where the problem arises is when honest labor is inadequately rewarded, and where consumption for its own sake leads to the destruction of the environment. Many of the new economies, like India and China, have emerged as a result of a desire for economic growth rooted in production of consumer goods sold at prices far below rival economies. This is achieved through a combination of low wages for workers (often in less than ideal work environments) and a disregard for long-term ecological sustainability. In both countries (particularly in China), economic advance is part of a political agenda driven by government in alliance with

corporations, with poor labor conditions and inadequate environmental safety enforced by law. Ordinary people largely comply because they are driven by the (completely reasonable and legitimate) desire to improve their material conditions of life. Money is needed for survival and for consumer goods. For many, however, these desires are a market-driven illusion, a delusion of well-being that hides a consumption system that keeps poor people indebted – and to meet these debts forced into an individual survivalist mode that makes notions of human solidarity too costly to contemplate. Significantly, in many new economies, socio-economic conditions have improved ordinary lives, with millions moving out of poverty - but with corporate elites improving even more, with the resultant increase in the rich-poor gap. Similarly, while new middle classes have also emerged in their millions worldwide, many of this new class are caught between the desire to improve materially through increased consumption and highly competitive export-driven markets that put their jobs (as much as the jobs of working people) at permanent risk. The result is a backand-forth consumption and desperate attempts to match spending with often precarious incomes. It’s been said that many of the new global middle class live

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two months away from poverty. No to a financial system that rules rather than serves. The world economy, global production and consumption, rests on money. Technology makes money able to move in split seconds from one end of the planet to the other, to wherever it can make better profits. The global financial system masks a worldview, suggests Francis, rooted in “a rejection of ethics and a rejection of God” (Ev. Gaud., n. 57). Instead of an economy rooted in moral values, the global system seems to him to tailor its ‘ethics’ to suit itself, namely the creation of more money. Often this is not even rooted in what money can produce (goods and services) but on speculations on the imagined value of currency itself. It is also, says Francis, an implicit rejection of God who “calls human beings to their full realisation and to freedom from all forms of enslavement” (Ibid.) of working people and middle class alike. What Francis would like to see is an economy that takes seriously the early Church theologian John Chrysostom’s words: “Not to share one’s wealth with the poor is to steal from them and to take away their livelihood. It is not our own goods which we hold, but theirs.” The rich have a social obligation to help, respect and promote the poor in a spirit of “generous solidarity”. In short, “Money must serve, not rule!” (Ev. Gaud., n. 58). Francis echoes the sentiments of his predecessor, Benedict XVI, whose encyclical Caritas in Veritate (2009) highlighted the lack of serious regulation of money markets and financial speculation that led, inter alia, to the Wall Street crisis at the beginning of this century. While (once again) not condemning such activities outright, Benedict warned that corruption, combined with a disregard for the common good, was a key factor in the crisis. Many economists concurred, arguing that unregulated speculation had to stop. Ordinary people agreed, thousands of them taking part in the ‘Occupy Wall Street’ protests. Contrary to the com-

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plaints of the right wing, most were not socialists but citizens who felt that regulation was needed to control the excesses of capitalism gone wild. No to the inequality that spawns violence. The existing world economic order, Pope Francis observes, creates violence. There is much talk today about national and international security, but without a more humane global economy, the prospects of peace are slim: “... Until exclusion and inequality in society and between peoples are reversed, it will be impossible to eliminate violence. The poor and the poorer peoples are accused of violence, yet without equal opportunities, the different forms of aggression and conflict will find a fertile terrain for growth and, eventually, explode. When a society – whether local, national or global – is willing to leave a part of itself on the fringes, no political programs or resources spent on law enforcement or surveillance systems can indefinitely guarantee tranquillity” (Ev. Gaud., n. 59). Violent reaction to the violence of poor people who struggle for their survival will never solve the problem. This is not a new insight. Brazilian Bishop Hélder Câmara warned, back in the 1960's, of what he termed a ‘spiral of violence’ – the structural violence of injustice generates the violence of revolt, leading to the violence of repression and further structural violence, which then repeats the cycle. He noted

how the great gaps between rich and poor generated violence. Francis is also perhaps looking towards the present-day reality of fundamentalist religiously-motivated terrorism. One (and let me emphasise only one) of the key factors for its rise in the Muslim world is the gap between rich, westernised elites and the masses. On a global economic level, the West is seen by such adherents as the source of their inequality and the polar opposite of the moral values they have imbibed. Similarly, in the United States right wing militia movements emerge from a core sense of marginality, of being the economic and political victims of the ‘American Dream’, expressed often in a Christian fundamentalism that rationalises their revolt against a system that they believe has rejected them. Though expressed religiously, the ideology of new terrorism is rooted in resentment and rejection of a social order that makes them vulnerable to the forces of an unrestrained global market. Both, I would add (but cannot develop further here), offer false solutions: a populist fascist program based on distorted religious ideology. Some experts, Francis notes, see the solution to poverty in education. But while education and skills acquisition is essential for anyone seeking an escape from poverty, education for the labor market will not be effective in

 VIOLENCE. Conflicts cannot be eliminated without giving equal opportunities to the poor.

special report • FAITH AND WEALTH

 BRIDGING THE GAP. To choose to serve the poor will enable us to live more humanely.

the long run, particularly when poor people see – in so many societies – how governments, businesses and other institutions have become corrupted by their pursuit of wealth, power and conspicuous consumption (Ev. Gaud., n. 60). Though he doesn’t say so, I think Francis senses that if education brings poor people into the existing social order without changing the order itself, the system will simply replicate itself. A ‘new’ middle class may emerge, but at whose expense? Francis’ observations resonate with the view that, if one is honest, education always has a hidden agenda, a hidden curriculum that reflects the dominant social ideologies. A closer examination reveals that this is no conspiracy theory. Apart from subjects (like Civics or Life Skills or even Religious Education, I dare say it) which overtly promote certain values like patriotism, civil responsibility and piety (all too often in conformity with dominant social attitudes), education systems promote certain subjects and downgrade others. Science, commerce and technology are in, humanities and practical skills are out. However, while the former are essential to a successful economy, there are just so many jobs available in accountancy and IT. A cynic might add that a glut of ITs, lawyers and accountants drops the salaries in the field – good for employers! Ironically what is often in short supply are people

qualified in practical skills (plumbers, electricians, carpenters), but these professions are not considered high status enough and often not as well paying. Humanities, subjects promoting critical thinking, are out. Not only are they unprofitable and ‘useless’ (though, at their best, they teach problem-solving and lateral thinking), they may offer the world something that could destabilize the social order: questioning whether there is, indeed, no alternative. A conclusion and a few tentative proposals. Many observers have suggested that Evangelii Gaudium is Pope Francis’ agenda for his pontificate. In this short essay, I have focused on one single theme: Francis’ critique of the world economy. With Francis, we have a pope who has placed the ‘option for the poor,’ so popular to Liberation Theology and a central pastoral concern of the Church in Latin America and the global South, firmly at the centre. Some might even suggest that he has put Liberation Theology back into the heart of Christian orthodoxy. While I’d like to think the latter is true, it must be noted that Evangelii Gaudium’s approach is also central to the dominant themes of the last 123 years of CST – and the social ethics of early Church theologians: human dignity, solidarity, the common good, the dignity of work and the priority of labor. It is also true that though Francis

uses such a theological-political critique, he does not offer ‘old’ solutions. He is all too aware of the failure of traditional Marxist solutions, even if (as many mainstream economists now agree) Marx’s analysis of capitalism still has much to recommend it. What is clear is that he is also well aware of the faults of neo-liberalism. The solution to the current malaise is by no means simple. The challenge he presents us is to use the analytical tools of CST (and, I would suggest, Liberation Theology) to hammer out a new global economy, a new moral economy. What might it look like? Following Francis, I think it must start with the option for the poor and the principle of human dignity. Given the ecological crisis (which is real, not an alarmist fantasy as some still claim), we will have to rethink our obsession with overconsumption and focus on an ecologically sustainable economy that narrows the gap – the gap often ‘bridged’ by violence – between rich and poor. Capitalism, particularly financial markets, will need to be regulated more. We cannot afford another ‘Wall Street’ (or ‘Shanghai’ or... name your stock exchange): it’s not good for business and disaster for ordinary people. Education must focus on a combination of multiple skills training with critical thinking – to create multi-tasking for unthinking worker drones is demeaning and ultimately bad for an economy that will have to think out of the box to combine environmental sustainability with genuine economic growth and greater socioeconomic equality. Above all, perhaps, a new economic thinking must have a moral foundation that seeks to prudently balance justice (for people and planet) with the needs of communities, families and self. Francis has challenged us to consider how God is calling us to live more humanly, more humanely. How we respond is up to us. First published in Worldwide, Feb-Mar. 2014

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spiritual reflection • mission born of mercy

Music to the Father’s ears

On many occasions at the start of his pontificate, Pope Francis has talked about how God’s mercy touched him at a very young age. Often understood merely as God’s compassion, mercy is more than that. Aside from its capacity to heal one’s brokenness, it has the power to transform a person, and to cultivate a spirit of zeal and mission that enables one to share this wonderful and concrete expression of God’s love. by

Fr. David K. Glenday, MCCJ | Secretary General, Union of Superiors General

“Be merciful, just as your Father is merciful” (Luke 6, 36)

Back in the last quarter of the past century, the Church in the United Kingdom was blessed with a very fine leader in the person of Cardinal Basil Hume, a Benedictine monk who had been abbot of his community before being appointed Archbishop of Westminster in 1976. Cardinal Hume passed away in June 1999, after having been diagnosed just two months earlier with abdominal cancer. Despite that, he used those two months well, including arranging for his funeral. He organized everything, from the people to be invited, the music he wanted, the place where he wished to be buried in his Cathedral, down to the prayers and readings for his Requiem Mass. He also chose the homilist, his close friend Bishop John Crowley and, in particular, asked him to explain his choice of Gospel for the Mass, a rather unusual reading for a funeral: Jesus’ Parable of the Pharisee and the Publican in Luke 18:9-14. “When I became an abbot,” the Cardinal told his friend, “and even more when I became archbishop and cardinal, I used to ask the Lord: ‘Make me a good abbot, let me be a good bishop, allow me to become a good cardinal.’ Yet now that I know I will very soon be meeting the Father face to face, I realize that this prayer, however sincere and beautiful in its way, is not the prayer He longs to hear from me. No, the prayer that is truly music to the Father’s ears is another; it is this: ‘God, have mercy on me, a sinner.’ “Those,” concluded the Cardinal, “are the words I want on my

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lips as I go to the Father.” A great discovery

Cardinal Hume had made a great discovery. Right at the end of his life, a good and holy life, he had seen and experienced the Father’s mercy. When we come to know that mercy, we experience the pinnacle, the center, the heart, the masterpiece of His love. The Cardinal recognized that God’s forgiveness is not merely a “repair job,” a setting right of what has gone wrong or a return to the ways things were before we sinned. No. When the Father forgives us, He creates us anew; He makes the desert flower; He leads us to a new and deeper experience of how He loves us, of how much He loves, of how infinitely precious we are in His sight. The experience of the Father’s mercy is always the place where a grace of growth and transformation is offered us; the place where we come to know, just a little more, the Father’s tender, creative, patient faithfulness to each one of us.

In addition, experiencing the Father’s compassion and mercy allows us to come to know the power of the Resurrection here and now. It is no accident that the Exultet, the great hymn of joy and praise that the Church sings on Easter night, is one mighty trumpet blast of exultation in the wonderful mercy of God: Our birth would have been no gain, had we not been redeemed. O wonder of Your humble care for us! O love, O charity beyond all telling, to ransom a slave You gave away Your Son! O truly necessary sin of Adam, destroyed completely by the Death of Christ! O happy fault that earned for us so great, so glorious a Redeemer! Made beautiful by mercy

“Where sin abounded, grace did much more abound” (Rom 5, 20). God’s mercy

is God’s mercy and is, therefore, filled with a power that has no equal. It is of this mercy that Paul sings in a famous New Testament passage: Love “always protects, always trusts, always hopes, always perseveres. Love never fails” (1 Cor 13). There is a beautiful image that can perhaps help us visualize this. An American potter went to Japan for a visit. When he opened his luggage, he found that the ceramic vessels he had brought as gifts for his friends were broken during the journey. He threw them in the waste basket, thinking that it was the end of the story. Great was his surprise when, at the end of his trip, his host presented him with the same vessels – repaired with silver! Thus, he discovered the Japanese tradition of kintsugi. He recounts, “I was rather astonished, as I’d thought that putting them in the waste basket was the last I’d ever see of them. Mr. Kanzaki laughed, as he noticed my incredulity, and said: ‘Now, even better than when you brought them!’ Remarkable! Gifting back to me the cups I’d brought as gifts…only now more valuable than they originally were.” In reality, kintsugi, in its finest form, uses gold to repair broken vessels. In this way, brokenness makes the vessel far more precious than when it was whole or “perfect.” This is the miracle of mercy: God’s love transforms our experience of sin and fragility into a

new, deeper and more real encounter with Him. There is no need to hide our “cracks.” In fact, they are the most beautiful thing about us! I am a mission

At this point, we can say this with great clarity and conviction: a deep experience of the Father’s mercy equips a person to engage in mission. Mercy is the furnace where the vessel of mission is refined; it is the engine room where the power of mission is generated; it is the score from which the song of mission is sung. Think, for example, of the call of Peter in the Gospel of Luke. Amazed and awed by the miraculous catch of fish, poor Peter became frightened and fell to his knees before Jesus, crying out: “Lord, depart from me, for I am a sinful man.” Jesus’ response was surprising. He did not reply, “Yes, Peter, I know you are a sinner, but I forgive you.” Instead, He said: “Do not be afraid. Do not fear your sins (Jesus does not deny that Peter is indeed a sinner!). Do not fear your sinfulness, but rather focus on the potential that My merciful Father sees in you, on the plans my Father’s compassion has for you, on the people your own experience of mercy will allow you to touch, help, lead and heal.” The experience of the Father’s mercy is always a call; it is always a mission. Because of mercy, we can somehow comprehend and live out the beau-

 AMAZEMENT. Peter, who calls himself a sinful man, is overwhelmed by the mercy of Jesus.

tiful words of Pope Francis in his letter on the Joy of the Gospel: “My mission of being in the heart of the people is not just a part of my life or a badge I can take off; it is not an “extra” or just another moment in life. Instead, it is something I cannot uproot from my being without destroying my very self. I am a mission on this earth; that is the reason why I am here in this world. We have to regard ourselves as sealed, even branded, by this mission of bringing light, blessing, enlivening, raising up, healing and freeing” (273). Merciful mission

Mission begins in mercy; mission proclaims mercy; and the method of mission is mercy. This could not have been better expounded by the following lines from Pope Benedict’s second book on Jesus of Nazareth: “It is part of the mystery of God that He acts so gently, that He only gradually builds up His history within the great history of humankind; that He becomes Man and so can be overlooked by His contemporaries and by the decisive forces within history; that He suffers and dies and that, having risen again, He chooses to come to humankind only through the faith of the disciples to whom He reveals Himself; that He continues to knock gently at the doors of our hearts and slowly opens our eyes if we open our doors to Him.” “And yet,” Pope Benedict continues, “is not this the truly divine way? Not to overwhelm with external power, but to give freedom, to offer and elicit love.” (Emphasis/italics are mine.) Note the adverbs in the passage: God acts “gently,” “gradually,” “slowly.” These are the adverbs of a mission born of mercy. And this is the mission to which we are called. For the experience of being forgiven, when it is authentic, draws us to be forgiving, compassionate and patient. In our own little and always imperfect way, we begin to ref lect, to enf lesh the Father’s mercy in all its gentle yet irresistible power. And this is the only power which, in the end, will renew the face of the earth.

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missionary vocation â&#x20AC;˘ June Keithley-Castro

n early November 1985, the dictator Ferdinand Marcos surprised everyone, including his close advisers, by declaring his willingness to hold a "snap" presidential election. In this way, he meant to take the opposition by surprise. The discontent in the Philippines against him had grown exponentially since the assassination of Senator Ninoy Aquino, the leader of the opposition. Confident that the opposition, fractured by deep ideological divisions, had no chance of winning, Marcos set the election for February 1986. A superstitious man, he picked the 7th, his lucky number, as the date. With only three months to prepare, the elections afforded the opposition scant opportunity to coalesce around a single leader. Nevertheless, the antiMarcos groups set aside differences and

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pledged support to Corazon Aquino, widow of the slain Marcosâ&#x20AC;&#x2122; opponent. Because Aquino had no past political ambition or experience, Marcos scoffed at this housewife who "belonged in the bedroom." His derision soon turned to alarm, when Corazon Aquino surprised the dictator by displaying rare political poise and drawing more crowds at election rallies. Because the vote count by the government's Commission on Elections (COMELEC) had become suspect, the National Movement for Free Elections (NAMFREL), formed by concerned citizens in 1953, took it upon itself to monitor polling places and to report the results as ballot boxes were opened publicly. In 1986, some 500,000 people volunteered for NAMFREL. Catholic station Radio Veritas advertised its in-

tention to carry NAMFREL as well as COMELEC results round-the-clock, until a victor was declared. Military Defection

On February 15, 1986, amid accusations of cheating by the opposition and skepticism by foreign, most notably American, political observers, the National Assembly declared Marcos the winner. Nevertheless, Radio Veritas continued its coverage of the NAMFREL count which showed Marcos losing. On February 22, Radio Veritas broadcasted a press conference by Defense Minister Juan Ponce Enrile and Acting Military Chief of Staff Fidel Ramos. Enrile declared: "I believe that the mandate of the people does not belong to President Marcos' regime. For a fact, there have been some anomalies

The voice of edsa Revolution

Actress, journalist, and broadcaster, June Keithley-Castro (1947-2013) had recently come back to the practice of her Catholic faith when, because of unexpected circumstances, she became the voice of the non-violent EDSA revolution through the microphone of the clandestine Radyo Bandido. Her courage to risk her own safety, among other things, inspired the masses who toppled the Filipino dictator Ferdinand Marcos. After a life of broadcasting for her faith, she fought bravely against cancer and, in 2013, managed to be present at the 27th year commemoration of EDSA Revolution and receive the “Spirit of EDSA” award, together with her mentor Fr. James Reuter who, however, had died the previous year. A few months later, the Lord took her as well. by

committed in the election . . . . Personally, I believe that the President did not win this election." Ramos earlier said, "I am with Minister Enrile." Manila Archbishop Jaime Cardinal Sin, speaking over Radio Veritas that night, urged the people to be calm and pray for a just and peaceful resolution to the crisis. He offered to mediate between the rebels and the President, but called on civilians to protect Camp Aguinaldo and Camp Crame, where Enrile and Ramos stood their ground with some 400 armed supporters. "I would be happy if you can show them solidarity and support," Sin said. His plea struck a positive chord in a nation tired of political assassinations, presidential corruption, fraudulent elections, and rule by decree. Within hours, thousands gathered outside the

Fr. Lorenzo Carraro | comboni missionary

camp gates. By Sunday night, their numbers had grown to over a million, forming a human barricade that the soldiers and tanks sent by Marcos refused to attack. The Mambo Magsaysay Tune

Jour nalist and broadcaster June Keithley was one of those who heeded Jaime Cardinal Sin’s appeal to defend the beleaguered anti-Marcos group. Instead of heading for the military headquarters or joining the growing crowd at EDSA, she went where her charism led her – to Radio Veritas. Not many entertainers are directed by their

talent onto the largest stage conceivable: history itself. For an unforgettable four days in February 1986, Keithley became the voice of a people’s uprising, a peaceful revolution that inspired other opposition movements and stunned the world. In a very volatile situation with potentially grave consequences for unarmed civilians caught between heavily equipped and highly-trained military factions, Fr. James Reuter, a Jesuit communications expert, realized it was vital to have a central source of information, a focus of coordination. He called on June Keithley, his protégé, to serve as that focus, that source. At Radio Veritas, June worked with other anchors who gave continual updates, appeals and precautions. They also found the perfect soundtrack for

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a revolution-in-the-making: Mambo Magsaysay, the upbeat campaign jingle of the late President Ramon Magsaysay from three decades before. This was a crucial find. When the Veritas transmission tower was bombed by Marcos forces, the central source fell silent. Fr. Reuter eventually found an unused radio station (much nearer to Malacañang Palace than where the Radio Veritas station was, and, therefore, was more at risk), and asked June to anchor the broadcast. In a later interview, June recounted her exchange with Fr. Reuter: how he asked her, how she could not say no, how he made a joke about the possibility of being discovered by Marcos forces, and being killed in the process. When Radyo Bandido, as it was called, went on the air, it was Keithley’s voice, and especially her repeated playing of Mambo Magsaysay, that convinced people that the new, unknown station was legitimate, the real voice of the revolution. For several hours, it was just Keithley and a couple of intrepid students who staffed the station. In time, a long line of nuns and civilians arrived in the station to serve as June’s bodyguards.

The Field Marshal

In the twilight of the Marcos regime, a voice was heard across the land. It was a shrill voice of a girl over the radio, telling the people a catalogue of anomalies which occured during the February 1986 snap election called by President Marcos to validate his 19year rule. “It was perhaps because of my voice – that shrill voice that people thought was that of a little girl’s – that people took notice,” June Keithley said in an interview with Gabriel Mercado for the book “Heroes,” recalling her two-week stint as radio broadcaster during the EDSA revolt. “They might have been wondering, ‘Who is that little girl who is actually telling the truth?’” She was afraid her voice would irritate people listening to the radio. What really made the difference was that while the male broadcasters then were talking of electoral anomalies in general, this woman was relating in full detail a catalogue of ballot-boxsnatchings, voter intimidation, and disenfranchisement. And in the national turmoil that followed, the girl’s voice rallied radio listeners to help in toppling the dictatorship.

It was not just military forces defecting from the Marcos military who heeded June’s voice. By the second day, the character of the revolution-in-the-making had changed dramatically. It was no longer a military project; instead, it had become People Power.

 TRUE POWER. The EDSA Revolution revealed the true nature of power, the people's power.

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Fidel Ramos gave a grateful account of June Keithley’s role: “We needed to reinforce our military forces. This is why our call to the people to come and support us was very constant. And we were able to do this through June Keithley and the radio broadcasting crews of Radio Veritas who were on the job, calling on the people. This was the first time in military history, anywhere in the world, when private broadcast media, run by concerned citizens, was used to transmit or relay military orders or directives to military units in the field.” This extraordinary work continued and culminated with the Radyo Bandido guerilla operation. Ramos famously called Keithley “the field marshal of the EDSA revolution.” But it was not just military forces defecting from the Marcos military who heeded June’s voice. By the second day, the character of the revolution-inthe-making had changed dramatically. It was no longer a military project; instead, it had become People Power. The Epiphany of June’s faith

June Keithley was born on March 10, 1947 in Manila to a Cebuano mother and an American father. She studied at St. Paul College, where she was mentored by Fr. Reuter. While growing up, June found her being half-American somewhat a disadvantage, so she immersed herself in reading Nick Joaquin’s stories and essays on Filipino culture. She married broadcaster Angelo Castro, Jr., and the couple had three children: Diego, Angelica and Gabriela. She became a TV personality, but it was when she appeared in Lino Brocka’s movie Lunes, Martes … that disbelieving viewers were surprised to find that she could act, delivering arguably the most poignant piece of acting in that all-star ensemble. Epiphany in her Catholic faith came for June in late 1985. Invited to lead the prayer at Rizal Park’s Quirino Grandstand for the consecration of the nation to the Blessed Virgin Mary, her 10-yearold son Diego asked her to go with him.

missionary vocation • June Keithley-Castro No longer a churchgoer at that time, she was foot-dragging, until she conceded. At home that night, she couldn’t stop crying, and night after night thereon. She realized it was the reawakening of her faith. It was little after her religious awakening that she was called to be involved in a unique way in EDSA Revolution. During the administration of Corazon Aquino, June was conferred the Philippine Legion of Honor, becoming a reservist in the Armed Forces of the Philippines with the rank of general. During this time, she was hosting a religious program called "The Woman Clothed with the Sun” and in the following years, she got involved in pilgrimages in honor of the Virgin Mary. Her books chronicled the experience of Marian devotees and visionaries. The Last Battle

In 2009, June was diagnosed with breast cancer and was told she had three years to live. Her husband, broadcast journalist Angelo Castro Jr. was later diagnosed with lung cancer. There was even a time when the two were staying in the hospital at the same time, just across the hall from each other. As she continued to undergo treatment for her cancer, she said that it was the love and care of her family, friends, and doctors that saw her through each day. And her faith and eagerness to serve the Lord grew even stronger. In 2013, during the 27th year commemoration of the EDSA People Power Revolution, she mustered enough

 COURAGE AND FAITH. At Keithley-Castro's wake, people pay respect to a woman of courage.

strength to be present and receive the “Spirit of EDSA” award together with Fr. Reuter, who, however, had died the year before. A few months later, on November 24, 2013, she died at age 66 at St. Luke's Medical Center, Global City, Metro Manila. On learning of the passing of June Keithley-Castro, Malacañang Palace issued a statement expressing sadness: “June Keithley-Castro’s battle with cancer is at an end. To her last breath she exemplified courage and faith. Her courage enabled her to confront her illness, but also that of her husband, Angelo Castro Jr., whose death we all mourned in 2012, with dignity and the kind of serenity that can only come from an uncompromising faith in the goodness of God and trust in His plan for all things.” "From the moment she played the Mambo Magsaysay on air in February 1986, to the moment when, a quarter of

a century later, she was honored at the EDSA Commemoration, June KeithleyCastro's courage and faith sustained her as a voice that would not be silenced. Because hers was a voice joyously secure in her faith: the very characteristics that will always make her more than just an unforgettable figure in our democratic history – they make her a human being who speaks to all of us for all time on the eternal truths that sustain men and nations." Her remains were brought to St. Ignatius of Loyola Cathedral in Camp Aguinaldo, Quezon City. Actor Gabe Mercado, who had assisted her at Radyo Bandido together with his brother, expressed sadness over her death and paid tribute to her: “Tita June was the voice and the face of EDSA. To her last breath, she exemplified courage and faith. Fr. Reuter was her backbone and her strength. We lost both of them in the span of a year.”

SHARE IN GOD’S MISSION — BE A COMBONI MISSIONARY PRIEST OR BROTHER!

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Contact: Daniel Comboni Seminary 282 Roosevelt Ave., S.F.D.M. 1105 Quezon City, M. M., Philippines Tel: (02) 372–5858; (02) 414–3164

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the last word

WE WILL TURN TO THE PAGANS by

Fr . SILVANO FAUSTI, s.J. | BIBLIST & WRITER

“It was necessary that the word of God should be spoken first to you” – Read Acts 13:44-51

fter his conversion, Paul announces Christ in the synagogues to Jews and sympathizers. Some listen to him. Most of them persecute him, as he himself was doing with the Christians. In the middle of the first journey, after again a persecution, he decides to turn to the pagans (Acts 13:46). Peter had preceded him, but against his own will and forced as it were by God (Acts 10:1ff ). The persecutions on the part of his Jewish brethren make Paul understand the work to which God is calling him: to open the door of faith to the pagans (Acts 14:27). Also, during the second journey, he will repeat : “From now on, I will go to the Gentiles” (Acts 18:6). In the same way, at the end of the Acts, he will stress again to the Jews of Rome: “This salvation of God has been sent to the Gentiles; they will listen” (Acts 28:29). Reading the fact at the light of Romans 11:1ff, it is as if Paul were saying to the pious Jews: “For two thousand years we have been observing your traditions and waiting that God may accomplish His promises. Don’t you realize that God has already accomplished them? You are waiting for the coming of the Lord. He has already come, He always comes and will come. He only waits for you to welcome Him. Instead, you are rejecting Him in order to cling to your traditions, to your real idols. It is as if the Pope would say to the Christians of Rome: “For two thousand years you have been keeping your traditions, waiting for God to accomplish His promises. Don’t you realize that God had already accomplished them? You are waiting for the coming back of the Lord. But He has already come back, He is coming back and will come back the way He came: on the Cross. He is waiting for you to welcome Him in order to rise to a new life also in your hearts. Instead, you are rejecting Him in order to cling to your rites and rules. Moreover, you even make use of Him in order to get privileges and power. Worse still: you make use of privileges and power thinking that you are serving Him. In this way the beautiful “name of God is blasphemed among the Gentiles because of you” (Romans 2:24; Isaiah 52:5). God is present in those situations of cursing that are under our eyes. He is the hungry one, the thirsty one, the immigrant,

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the naked, the sick and the one in prison. He visits us in the least of our brethren (Matthew 25: 31ff ). We, on our part, act like small or big inquisitors and send Him away so that He may not provoke a crisis in our certainties. We even give Him alms in order to get rid of Him more quickly and not to feel guilty. We go to great lengths in order not to convert…The Gospel is for the poor. Better, the Gospel are the poor who can save us if we accept them. In them, we see our King, the Crucified One who comes to save us. When will we open our eyes and cry over our boundless stupidity? “We are in the Third Millennium,” the Pope concludes. “Since too long a time, our situation is like the one denounced by Paul. So, I go out of Saint Peter’s Basilica and shake the dust of the Vatican from my feet. I tell you that, from now on I will turn to pagans and non-believers. Let your refusal become the salvation for all and may the salvation of all the others provoke your jealousy and so save you, too” (Cf. Romans 11:1ff ). Every generation needs these words by Paul. We must open the salvation door to all people, even this post- modern world that God loves with an everlasting love and on behalf of which He has offered His Only Begotten Son (John 3:16). The world will believe in the Father when it will see communion among His children. Such a unity is not based on power or prestige, laws or codices, but on love. When speaking of His imminent glory which reveals itself from the Cross, thus does Jesus pray to the Father on our behalf: “The glory You have given me I have given to them, that they may be one even as we are one. I in them and You in me, that they may become perfectly one, so that the world may know that You have sent me and has loved them even as You have loved me (John 17:22ff ). The world will know the God of love through our love, open to all. The Crucified God is already “all in all” (1 Corinthians 15:28). He is waiting for us to welcome Him. A Christian is whoever loves Him in the least of human beings. © Popoli – www.popoli.info

REFLECT AND PRAY – Do we recognize the Son in the poor? – Do we turn to the present-day pagans? – Are we able to look for and find God in all?

“Peace is the fruit of love, a love that is also justice. But to grow in love requires work – hard work. And it can bring pain because it implies loss – loss of the certitudes, comforts, and hurts that shelter and define us.” - Jean Vanier, Finding Peace