•A3
Pope warns
against attempts
to marginalize Christianity
from public life
Church reps to dialogue with
presidentiables on RH bill
REPRESENTATIVES of the Catholic Church
intend to dialogue with presidentiables one on
one on the contraceptive legislation, a Church
official said.
Fr. Melvin Castro, Commission on Family
and Life executive secretary of the Catholic
Bishops’ Conference of the Philippines, said a
dialogue is crucial to hear the positions of the
presidential candidates.
He said the dialogue is being led by various
lay people belonging to various groups involved
in the Church’s family and life ministry.
Dialogue / A7
•B1
•D1
•C1
Challenges of
poverty in need or
in plenty
UGNAYAN
DOCETE
A Catechetical Publication of
the Episcopal Commission on
Catechesis and Catholic Education
The News Supplement
of Couples for Christ
cbcpmonitor@cbcpworld.net
www.cbcpnews.com
Protagonist of Truth, Promoter of Peace
September 28 - October 11, 2009
Vol. 13 No. 20
Php 20.00
Muslims join call to stop
coal fired power plant
THE Muslims in Maasim, Sarangani and from
the neighboring municipality of Kiamba join
other religious and sectoral groups in opposing
the planned construction of Southern Mindanao 200MW Coal Fired Power plant in Barangay
Kamanga, Maasim, Sarangani Province.
Ustadz Embol Maulana, a known Muslim
leader in this municipality said that their opposition is not personal since Islam teaches
about peace.
“For how can we have peace if the project
will destroy our environment and will bring
Call / A6
CBCP prexy scores slow
response to killer flood
By Roy Lagarde
THE head of the Catholic Bishops’ Conference of
the Philippines expressed his frustration with the
pace of relief efforts in the typhoon-devastated
Luzon region.
Record breaking
Massive flash floods unleashed by Typhoon Ondoy swept across
Metro Manila and nearby provinces on Sept. 26 killing over 200
people and stranding hundreds on roof tops.
Ondoy is the latest example of how class inequalities are exposed
to natural disasters. It did not spare anyone, rich or poor. Entire shanties were easily swept away, but even concrete houses in middle-class
communities collapsed.
The National Disaster Coordinating Council (NDCC) said the
homes of nearly 1.9 million were inundated.
The typhoon dumped 410.6 millimeters (16 inches) of rains on
Flood / A6
© Roy Lagarde / CBCP Media
Jaro Archbishop Angel Lagdameo said he can’t but register his
deep concern at the unacceptably slow response to the grave humanitarian crisis.
He said “depletion” of the government’s resources might have
triggered the “slowness” in responding to the victims of the strong
typhoon.
What the church leader fear the most, he admitted, is the misappropriation of resources set aside for responding calamities.
“If there were no graft and corruption in our government, our
government would be more prepared to respond to such crisis,”
Lagdameo said.
Survivors are angry at the lack of aid. Some of them reported that
they were trapped inside their homes or on the rooftops but were
ignored by rescue helicopters flying overhead.
Countless people were dismayed by the government’s failure to
come to their aid at the height of the massive floods that swept Metro
Manila and nearby provinces over the weekend.
CBCP President and Jaro Archbishop Angel Lagdameo (center), CBCP’s National Secretariat for Social Action (NASSA) Executive Secretary Sr. Roseanne Mallillin,
SPC (left) and Catholic Relief Services (CRS) representative to the Philippines, Luc Picard (right), inspect the relief goods being readied at St. Paul University, Manila
for distribution to typhoon victims in seven dioceses. CRS and other Church groups have joined hands with NASSA in providing victims with food aid and basic items
following massive flooding in various parts of Luzon.
Church groups help boost relief efforts
AMONG the most significant aids to the Church’s
relief effort in the wake of the typhoon has been
a donation by the Catholic Relief Services (CRS)
of $250,000 to provide assistance to thousands of
victims.
Church charities led by the CBCP’s National
Secretariat for Social Action (NASSA) are in the
thick of relief operation which has been ongoing
since Sept. 27 in at least five areas hardest-hit by
the strong storm.
Sr. Roseanne Mallillin, executive secretary
of NASSA, said foreign aid in cash and in kind
continues to pour in to help augment their relief
operation.
She said has been receiving from various foreign
Catholic relief organizations asking how they
could send donations.
Caritas Española has donated 100,000 Euros to
help the victims who fled their homes following
massive flooding caused by the storm as it swept
across the country’s main island of Luzon.
The hefty donation will be used in providing
the victims with immediate food aid and potable
water in the aftermath of the storm that left various areas in Metro Manila and nearby provinces
under water.
“We will also provide people affected by the
flooding with blankets, mosquito nets, sleeping
mats, soap and more,” said Mallillin.
US-based Knights of Columbus Supreme Council also wired an emergency financial contribution
of $50,000 to the CBCP’s social action arm to help
address the humanitarian needs caused by the
disaster.
“We will also be inviting state councils throughout the Order to make contributions which the
Supreme Council will collect and convey to the
CBCP-NASSA in the coming weeks,” said Supreme Knight Carl Anderson in a letter to CBCP
President Archbishop Angel Lagdameo.
Relief / A6
Liturgy Commission nixes calls to
institute ‘God the Father’ feast
AMID calls from devotees to institute a liturgical
feast in honor of “God the Father,” Catholic Church
officials said it would be impossible to do that.
Fr. Anscar Chupungco, executive secretary
of the CBCP’s Commission on Liturgy, clarified
they have nothing against the devotion to God
the Father.
He said officials of the Commission are even
unanimous in commending the pastoral efforts
to make God the Father better known and loved
by the faithful.
However, Chupungco said, they do not agree
that there should be a liturgical feast in honor of
God the Father.
“The Episcopal Commission on Liturgy does
not see any convincing reason, theologically and
liturgically, why a liturgical feast should now
make God the Father the object of its anamnesis,”
he said.
“Needless to say the day chosen by the group,
which is the Feast of the Transfiguration, is not
consonant with the Liturgical norms,” the CBCP
official added.
According to him, everyday at Mass and in the
liturgy of the hours, prayers are addressed to the
Feast / A6
Floods cue of imperative to care
for environment— Cardinal
© Luis Liwanag
THE flash floods that have taken deadly toll in the
country are grim reminder of the often ignored
imperative to protect the environment, the head
of Manila’s Catholic Church said Tuesday.
Archbishop Gaudencio Cardinal Rosales said every individual must do their share to avoid future
incidents like what recently happened in Metro
Manila and most of Southern and Central Luzon.
“Please take care for the safe and clean environment in your areas. There are lots of things
that a tragedy like Ondoy is trying to teach and
remind us of,” he said.
Meanwhile, the church official has reiterated
the Catholic hierarchy’s call for all Filipinos to
join in hoping and praying for the immediate
recovery of the victims.
He called on the faithful to help hundreds
of thousands of victims to recover from record
flooding caused by Tropical Storm Ondoy.
At least 140 people died in flooding in Pasig,
Marikina, Rizal, Laguna and Bulacan. Hundreds
of thousands have also been displaced, and are
without electricity or potable water.
“A destruction as large as this becomes a call
to all of us to reach to our brothers and sisters
who are out there literally still wet and cold—
homeless,” said Cardinal Rosales.
On Sunday, he said, a special collection will
be made at Masses including the anticipated
Masses in parishes, chapels and malls for typhoon victims.
“In charity no one fails,” he said. (CBCPNews)
TOP-NOTCH lawyers have joined hands
with 21 farmers from Mindanao in
seeking a ban on the aerial spraying of pesticides in giant commercial banana plantations
that is adversely affecting
the public health and
the environment.
The visiting farmers from Mindanao
are members of the
Mamamayan Ayaw sa
Aerial Spraying (MAAS)
from Compostela Valley,
Davao del Norte, Davao
del Sur and Davao City. They
have come to Manila to ask President Arroyo to act on their plight by ordering an
outright ban on aerial spraying.
At a press conference held today at the premises of Caritas Manila where the 21 farmers are
camping out, lawyers Christian Monsod, former
Comelec chairman; Antonio Oposa, a recent recipient of the prestigious Ramon Magsaysay Award;
and Magistrado Mendoza, a noted practitioner of
alternative legal service, took up the cudgels for
Illustration by Bladimer Usi
Lawyers join calls for aerial spray ban
the pollution
impacted communities and explained why
Malacañang should side with them.
“Please study carefully and fulfill your legal
mandates. Failure to do that by a public official
can result in personal liability. Let us apply the
highest law, higher than legislative enactments,
higher even than the Constitution. Let us apply
the golden rule,” said Oposa who has been cited internationally for his exemplary work in protecting
Mother Nature through environmental litigation,
advocacies and networking.
Oposa recently grabbed headlines for asking the
Supreme Court to cite several members of Arroyo’s
cabinet in contempt of court for failing to report
on what their offices have been doing to clean up
Spray ban / A7
World News
A2
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Respond to the vocation God gives
you, Pope urges young people
PRAGUE, Czech Republic, Sept. 28, 2009—Sea of young
people listened to Pope Benedict on Monday morning
as he challenged them to meet Jesus, place their hope in
Him and respond to the vocation that He places on their
hearts. In turn, young Catholics must become messengers
of hope to the world, the Holy Father said.
After the Holy Father celebrated Mass for the Solemnity of St. Wenceslas, the patron saint of the Czech
Republic, he spoke to the 10,000 young people as they
sat near their tents.
"Being with you makes the Pope feel young!" the Pope said,
thanking them for their enthusiasm and "generosity."
He then touched on the aspiration for happiness that
youths feel so acutely. "In every young person there is
an aspiration towards happiness, sometimes tinged with
anxiety: an aspiration that is often exploited, however,
by present-day consumerist society in false and alienating ways. Instead, that longing for happiness must be
taken seriously, it demands a true and comprehensive
response. At your age, the first major choices are made,
choices that can set your lives on a particular course, for
better or worse."
To point the young pilgrims in the right direction, Pope
Benedict recalled the experience of St. Augustine, who
said that “the heart of every person is restless until it finds
what it truly seeks. He discovered that Jesus Christ alone is the answer that can satisfy his and every
person's desire for a life of happiness, filled with meaning and value.
"As he did with Augustine," the Pope counseled his young audience, "so the Lord comes to
meet each one of you. He knocks at the door of your freedom and asks to be welcomed as a friend.
He wants to make you happy, to fill you with humanity and dignity. The Christian faith is this:
encounter with Christ, the living Person Who gives life a new horizon and thereby a definitive
direction."
Benedict XVI also spoke to the youths about listening
to the Lord for the vocation he places on their hearts. "The
Lord calls each of us by name, and entrusts to us a specific
mission in the Church and in society." He "constantly
renews His invitation to you to be His disciples and His
witnesses.
“Many of you He calls to marriage,” the Pope said, noting that “the preparation for this Sacrament constitutes a
real vocational journey.”
“Consider seriously the divine call to raise a Christian
family, and let your youth be the time in which to build
your future with a sense of responsibility. Society needs
Christian families, saintly families!" he urged.
Speaking to those who may be called to priestly and
religious life, Pope Benedict offered his encouragement,
saying, "And if the Lord is calling you to follow Him in
the ministerial priesthood or in the consecrated life, do not
hesitate to respond to His invitation. In particular, in this
Year for Priests, I appeal to you, young men. ...The Church
in every country, including this one, needs many holy
priests and also persons fully consecrated to the service
of Christ, Hope of the world.”
"Hope! This word, to which I often return, sits well with
youth. You, my dear young people, are the hope of the
Church! She expects you to become messengers of hope," the Holy Father challenged them.
As he drew his message to a close, Benedict asked them to participate in the next World Youth Day,
due to take place in the Spanish capital city of Madrid in August 2011.
Young people, strive to “live your faith with joy and enthusiasm; to grow in unity among yourselves
and with Christ; to pray and to be diligent in frequenting the Sacraments, especially the Eucharist and
Confession," Pope Benedict said. (CNA)
Father McGivney sainthood cause advances
Carl Anderson, the supreme knight, as well as a regular ZENIT
columnist, explained that this submission "marks an important
step forward."
He explained: "The Vatican's congregation for the causes of saints
will now have valuable additional testimony that clarifies and adds
significantly to the original submission.
"We believe that the congregation will now have all the information it needs to complete its assessment of the case, although of
course this review could take several years."
The new report includes additional testimonies and interviews
from witnesses and medical doctors who supported the original
description of the reported miracle.
Father McGivney founded the knights in 1882, and died in 1890
at age 38. The cause for his sainthood was opened by Archbishop
Daniel Cronin of Hartford in 1997. In March 2008, Benedict XVI
declared him venerable.
"Father McGivney's beatification would be an important event,"
Anderson said, "not only for Knights of Columbus, but for the
many thousands of parish priests who quietly do the Lord's work
in parishes each day and regard him as an outstanding example
for priests everywhere."
The supreme knight added, "In this Year for Priests it is an especially appropriate step forward." (Zenit)
Mostar bishop reiterates
rules for Medjugorje parish
MOSTAR, Bosnia-Herzegovina, Sept. 28,
2009—Confirming young people from the
parish in the Bosnian town of Medjugorje,
Bishop Ratko Peric of Mostar-Duvno asked
them not to behave as if the alleged Marian
apparitions reported in the parish were real.
In late September, the bishop posted on his
diocesan Web site an Italian translation of
his homily from the June confirmation Mass,
as well as letters to the Franciscan pastor of
the Medjugorje parish and to another priest
serving there.
Bishop Peric had told the young people that,
during a visit to the Vatican early in the year, the
top officials at the Congregation for the Doctrine
of the Faith and the Vatican Secretariat of State
confirmed they were telling anyone who asked
that the Catholic Church has never recognized
the alleged apparitions as authentic.
“Brothers and sisters, let us not act as if
these ‘apparitions’ were recognized and
worthy of faith,” the bishop said in the homily he gave June 6.
“If, as Catholics, devoted sons and daughters of the church, we want to live according
to the norms and the teaching of the church,
glorifying the Holy Trinity, venerating
Blessed Mary ... and professing all the church
has established in the creed, we do not turn to
certain alternative ‘apparitions’ or ‘messages’
to which the church has not attributed any
supernatural character,” Bishop Peric said.
After the confirmation Mass in Medjugorje, the bishop also made a pastoral visit to the
parish and published the follow-up letters he
had written to Franciscan Father Petar Vlasic,
the pastor, and to Franciscan Father Danko
Perutina, one of the parochial vicars.
The bishop praised Father Vlasic for the
way he was handling what he called “the
Medjugorje phenomenon,” which began
in 1981 when six young people ─ Mirjana
Dragicevic, Marija Pavlovic, Vicka Ivankovic, Ivan Dragicevic, Ivanka Ivankovic and
Jakov Colo ─ said they had seen Mary on
a hillside near their town. Several of them
say they continue to see Mary and receive
messages from her.
In his letter, the bishop reaffirmed that
priests from outside the parish cannot give
conferences or lead retreats at the parish
without written permission from his office
and that no one can use parish facilities to
promote the alleged apparitions or messages.
The bishop specified that the pastor should
ensure that Father Perutina stop offering
comments on the messages Pavlovic claims
to receive on the 25th of each month.
He also asked Father Vlasic to remove from
the parish Web site all references to the parish
and its church buildings as a shrine or sanctuary
and to ban prayers allegedly dictated by Mary
or suggested by her alleged messages from
liturgies and prayer services inside the church,
LONDON, Sept. 28, 2009—
The bishops of England
and Wales estimate some
68,700 people visited the
relics of St. Thérèse during
the first 10 days of the tour
of her relics.
The relics of St. Thérèse
of Lisieux will be visiting the United Kingdom
through Oct. 16. They arrived Sept. 16. The relics
have gone through some
40 countries.
During the U.K. tour,
the relics have just one
stop at a non-Catholic
site: the York Minster, a
cathedral of the Church of England.
The dean of York, Very Reverend Keith Jones, said, “I am
thrilled that the relics of St Thérèse, the Little Flower, are coming to York Minster, at the request of the Catholic bishops'
conference.
“She is a gift of God to us all, and this is a chance for Christians
of different traditions to pray for unity and renew our faith and
our love.” (Zenit)
© www.flickr.com/photos/tartempionlampion
HARTFORD,
Connecticut,
Sept. 24, 2009—
The founder of
the Knights of
Columbus, Father Michael McGivney, might be
closer to recognition as a saint,
as an expanded
report on a possible miracle
has been sent to
Rome.
The Knights
of Columbus announced in a press
release today that on Tuesday, officials of a supplemental tribunal from the Hartford
Archdiocese, where Father McGivney served as a parish
priest, formally sent the report to the Congregation for Saints'
Causes.
Faith leaders hope G-20 summit
will ‘do the right thing’ for poor
© www.semperficatholic.com
© www.kofc.org
Knights of Columbus founder
St. Thérèse in UK
witnesses to pastoral vocation attracting thousands
including public recitations of the rosary.
“We have enough official ecclesiastical
intentions (pontifical, episcopal, missionary,
etc.) and there is no need to turn arbitrarily
to the presumed apparitions and messages
and mix them with the public prayers of the
church,” he said.
In his letter to Father Perutina, who was
assigned to the Medjugorje parish after completing a degree in Mariology at a pontifical
university in Rome, Bishop Peric said he did
not understand why the priest was publishing a commentary on the monthly message
Pavlovic claims to receive.
“Gradually we have been able to distance
the ‘apparitions’ and ‘messages’ from the
parish church and church environs,” the
bishop said, but the fact that a Franciscan
from the parish is commenting on the messages creates confusion.
“These are private messages to private
people for private use,” he said, ordering
the Franciscan to cease commenting on or
publicizing them in any way. (CNS)
PITTSBURGH, USA, Sept. 23, 2009—Leaders of the most powerful countries in the world, meeting for the G-20 summit in Pittsburgh Sept. 24-25, have huge economic issues to contend with.
But with latest estimates showing 1 billion people around the
world suffering from hunger as a result of the global economic
recession, religious leaders believe that, by gathering together to
speak for the world’s poor, they can impact those decisions.
Most people in high levels of government “really do want to
do the right thing for the poor. They really do have a moral compass,” said Stephen Colecchi, director of the U.S. Catholic bishops’
Office of International Justice and Peace, at a press conference in
Pittsburgh Sept. 23.
Part of the power of prayer and bringing together religious
leaders at such an event is “the belief that we can influence
people,” he said.
Some 30 leaders of Christian, Jewish, Muslim and Sikh faiths
attended the press conference before processing in full clerical
garb to the Omni William Penn Hotel to meet with representatives of the U.S. delegation to the G-20 summit.
The event was part of the Sept. 22-23 Faith Leaders Summit
convened prior to the G-20 and organized by Bread for the World,
the Alliance to End Hunger and other partners to “remind world
leaders that the most important indicator of economic recovery
should be what happens to hungry and poor people,” said the
Rev. David Beckmann, president of Bread for the World.
The leaders had joined the previous evening for an interfaith
prayer service at First Presbyterian Church in downtown Pittsburgh.
Colecchi said at the press conference that Pittsburgh is a fitting
site for the summit because it represents the struggles of working
families. (CNS)
Chicago woman runs in order to raise funds to enter religious life
CHICAGO, USA, Sept. 25, 2009—When
Alicia Torres laced up her running shoes
and tackled the 13.1 miles of the Chicago
Half Marathon Sept. 13, her goal was to
become a nun.
Torres is not a runner and had never
run a distance race. But she ran the
race as part of an appeal to friends and
strangers to help pay off more than
$90,000 in student loans so she can enter
religious life.
When Torres felt God calling her to
this vocation, she realized there was one
major obstacle in her path ─ $94,000 in
student loans that must be paid off to
enter the Franciscan community she’s
chosen.
The 24-year-old graduated in 2007
from Loyola University Chicago with
a degree in theology and bioethics and
works in the Respect Life Office for the
Archdiocese of Chicago.
Facing this large debt and feeling
God’s call to her becoming clearer ev-
ery day, Torres chose to do something
public to seek help. She took the “nun
run” vocation idea literally and decided
to run a half marathon to call attention to her situation and to encourage
donations.
Torres created www.TheNunRun.
com to chronicle her journey. Several of
her friends ran the half marathon with
her in solidarity.
She is also working with the Laboure
Society (www.labourefoundation.org),
a nonprofit that provides financial
assistance to individuals who must
eliminate personal debt in order to
pursue their vocation to the priesthood
or religious life.
Torres tells anyone who asks that
she’s not looking to get out of paying
her loans. She will continue to work
until they are paid and she can enter
the community free and clear. She’s just
looking for help to realize her vocation
sooner rather than later.
She is peppered with questions and
comments whenever she shares her
story. Why can’t her parents pay the
loans for her? (They don’t have the
means and still have kids at home.) Why
doesn’t she just get a better-paying job?
(She’s doing good work where she is.)
Why can’t the community pay it for her?
(They have a vow of poverty.)
They are all questions she takes in
stride and opportunities she uses for
evangelization. (CNS)
News Features
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
A3
PRAGUE, Czech Republic, Sept. 27, 2009—During a meeting held
this Sunday afternoon at the Archdiocese of Prague, Pope Benedict
XVI warned members of the Ecumenical Council of Churches in the
Czech Republic that in a country where about half the population
claim to be “non-believers,” there is a risk that Christianity will be
marginalized from public life.
“Europe continues to undergo many changes. It is hard to believe
that only two decades have passed since the collapse of former
regimes gave way to a difficult but productive transition towards
more participatory political structures,” said the Pope at the beginning of his address.
“During this period,” he continued, “Christians joined together
with others of good will in helping to rebuild a just political order,
and they continue to engage in dialogue today in order to pave new
ways towards mutual understanding, cooperation for peace and the
advancement of the common good.”
“Attempts to marginalize the influence of Christianity upon public
life, sometimes under the pretext that its teachings are detrimental to
the well-being of society, are emerging in new forms,” the Holy Father
warned, saying that this phenomenon “gives us pause to reflect.”
“We may ask ourselves: what does the Gospel have to say to the
Czech Republic and indeed all of Europe today in a period marked
by proliferating world views?”
“Christianity,” Pope Benedict explained, “has much to offer on
the practical and ethical level, for the Gospel never ceases to inspire
men and women to place themselves at the service of their broth-
ers and sisters. Few would dispute
this. Yet those who fix their gaze
upon Jesus of Nazareth with eyes
of faith know that God offers a
deeper reality which is nonetheless
inseparable from the ‘economy’ of
charity at work in this world: He
offers salvation.”
The Holy Father said that Christians must take confidence “in
knowing that the Church’s proclamation of salvation in Christ Jesus is
ever ancient and ever new, steeped
in the wisdom of the past and brimming with hope for the future.”
“As Europe listens to the story
of Christianity, she hears her own.
Her notions of justice, freedom and
social responsibility, together with
the cultural and legal institutions established to preserve these ideas and hand them on to future generations, are shaped by her Christian inheritance. Indeed, her memory
of the past animates her aspirations for the future,” he added.
Pope Benedict then said that Christians today must open themselves to present realities and affirm “all that is good in society.”
They “must have the courage to invite men and women to the radical
© www.rferl.org
Pope warns against attempts
to marginalize Christianity
from public life
conversion that ensues upon an encounter with Christ and ushers
in a new life of grace.”
“Dear friends, let us ask the Lord to implant within us a spirit
of courage to share the timeless saving truths which have shaped,
and will continue to shape, the social and cultural progress of this
continent,” he concluded. (CNA)
© bristol.indymedia.org
Church insists on solidarity with immigrants
and refugees, says Vatican official
ROME, Sept. 25, 2009—The President of the Pontifical Council for the Pastoral Care of Migrants
and Itinerant Peoples, Archbishop Antonio Maria
Veglia, said this week that while the Church has no
hand in the formulation of government immigration policies, she can insist on "solidarity for those
living in vulnerable situations, such as refugees
and immigrants.”
In an interview with L'Osservatore Romano,
the archbishop also recalled
that immigrants and refugees
have "a fundamental human
right" to be cared for which
must be respected regardless
of “the specific problems related to their situation."
The Vatican prelate said
that while the situation of
refugees and immigrants
does create real economic and
legal difficulties that demand
“wise policies,” there is a
need to “objectively understand the phenomenon at the
international level” in order
to provide “guidance and
management that take into
account the various aspects involved.”
In addition to defending immigrants and refugees, Archbishop Veglia continued, the Church
will always side with the "elderly, disabled and
terminally ill, expressing her opposition to attempts to go against the right to life."
"Certainly laws alone are not sufficient to support the growth of an integrated society in which
its different components coexist peacefully and
mutually prosper. All cultural and educational entities should be involved in a process that involves
all areas of life," he said.
After commenting on the case of Europe, which
has a "multi-ethnic, multi-faith, multicultural”
society for the foreseeable future, the archbishop
warned that "to deny the metamorphosis that is
taking place at international level is not only absurd but also dangerous and irresponsible.” Denial
of the change is problematic, he said, because the
phenomenon has already led to structural changes
and their “positive effects must be supported and
negative effects reduced.”
For this reason, he continued, the young generations in particular, but also the population in
general—whether native or immigrant—need
to receive adequate formation in order be prepared to live together in peace and diversity.”
Governments must be on the front lines in the
effort, adopting appropriate measures to assist
in the process.
Archbishop Veglia also mentioned that the Sixth
World Congress for Migrant and Refugee Ministry
will be held at the Vatican November 9-12, an event
that takes place every five years and will focus
on the phenomenon of immigration in the era of
globalization this year. (CNA)
MANILA, Sept. 28, 2009─The tally
of people dead and missing rises
up even as homeless families took
stock of what’s left in their lives in
the worst flooding that hit Metro
Manila and neighboring provinces
in recent years.
Heavy rains brought by Typhoon
“Ondoy” during the weekend submerged low-lying areas in the Archdiocese of Manila, and the dioceses
Cubao, Pasig, Antipolo, Kalookan,
Novaliches and Malolos.
In Sagrada Familia Parish in Sitio
Veterans, Bagong Silangan, Quezon City and neighboring parish of
San Isidro, both administered by
Carmelites priests, floodwaters that
reached as high as the rooftops sent
hundreds of families to evacuate on
higher grounds.
Carmelite Brother Gilbert Billena,
O’Carm, a member of the parish pas-
toral team, said that as of yesterday
afternoon, 14 people were confirmed
dead at San Isidro Parish.
Recent updates this morning
pegged casualties at around 70
people at Sagrada Familia Parish
in Sitio Veterans, Bagong Silangan,
Quezon City. Billena said many of
those missing were children.
The Carmelite brother reiterated his plea for help to hundreds of
families in his parish who are now
homeless and in dire need of food,
clothing and medicines.
Bishops of the affected dioceses
have also aired their appeal for donations to help the victims.
Member schools of the Catholic Educational Association of the Philippines
(CEAP) meanwhile, have started their
campaign drive to help flood victims.
CEAP president Msgr. Gerry Santos said the association’s calamity
© Photo courtesy of Bro. Gilbert Billena, O’Carm
Count of people dead, missing rises up
as floods subside
fund will be used to help those affected by the floods.
In Bacolod, the University of Negros Occidental-Recoletos has like-
wise started its own campaign drive
asking students, faculty and staff to
donate foodstuffs and clothing for the
victims. (Pinky Barrientos, FSP)
Pope urges priests to use Communications Media
VATICAN CITY, Sept. 29,
2009─Benedict XVI has chosen to dedicate World Communications Day 2010 to
the theme "The priest and
pastoral ministry in a digital
world: new media at the service of the Word."
The message for the 44th
world day is addressed especially to priests, as the
Church continues to celebrate the Year for Priests.
The message also comes in
the wake of last October's
synod of bishops on the
Word of God.
A communiqué from the
Theme released for 2010 World Day
Pontifical Council for Social
Communications announced
the theme today, feast of the
archangels.
The Holy Father urges
priests to "consider the new
media as a powerful resource for their ministry in
the service of the Word and
wishes to express a word of
encouragement in order to
address the challenges stemming from the new digital
culture," the communiqué
explained. "If the new media
is adequately known and appreciated, it can offer priests
and all pastoral agents a
wealth of data and content
that previously was difficult
to access, and it facilitates
ways of collaboration and
growth of communion that
were unthinkable in the
past."
Reaching out
The communiqué highlights the fact that "thanks to
the new media, those who
preach and make known the
Word of life can reach, with
words, sounds and images
[...] individuals and whole
communities on every continent."
This enables the creation
of "new areas of knowledge
and dialogue, enabling one
to propose and carry out
programs for communion,"
the council affirmed. "If used
wisely, with the help of experts in technology and the
culture of communion, the
new media can thus become
for priests and all pastoral
agents a valid and effective
instrument of true and profound evangelization and
communion."
The Pontiff's statement
suggests the hope that the
communications media will
be a new way to bring Christ
to the streets.
"The priest's principal
responsibility is to proclaim
the Word of God made
flesh, man, history, thus
becoming a sign of that
communion that God effects
with man," the communiqué noted.
The World Day of Communications is the only
worldwide celebration established by the Second
Vatican Council. It is observed in most countries the
Sunday before Pentecost.
(Zenit)
Hard times push
Catholic schools
toward crisis
MANILA, Sept. 17, 2009— In a trend intensified
by low enrollment in many Catholic schools, the
growing economic troubles is pushing them more
into a difficult situation.
Compared to several years ago, Catholic
schools enrollments especially in rural areas remain low, if not plummeting, facing the double
peril of rising costs and falling revenues.
Unlike in Metro Manila, Catholic bishops said
the current economic crisis and the people’s lack
of purchasing power continue to affect the viability of Catholic schools in the countryside.
Financial problem
Cotabato Archbishop Orlando B. Quevedo,
OMI said “when you go to provinces like ours
where we have mission schools, even there are
big schools like University of Notre Dame and
Marbel University, they still depend on tuition
fees from farmers and farmers are undergoing
hard times.”
In an interview at the sidelines of the ongoing
national convention of the Catholic Educational
Association of the Philippines (CEAP) Thursday,
he confirmed viability is indeed a problem among
small schools.
Maasin Bishop Precioso D. Cantillas, SDB said
their schools are threatened by lack of resources
and financial support. The absence of these “make
it hard for people to afford Catholic education”
which he described as “quality education.”
He explained with the lack of resources, “one
cannot also increase teachers’ salaries which in
turn affect their motivation.”
For his part, Cagayan de Oro Archbishop Antonio J. Ledesma, SJ said “provincial schools are
always struggling with economic survival.”
He said the government should continue and
even increase the Educational Voucher System
being provided by the Department of Education.
Government support
Education Undersecretary Ramon C. Bacani
said there are 650,000 slots under the Government
Assistance to Private Education for this school
year alone. The program is divided into two, one
of which is the Education Voucher System while
the other is Education Service Contracting. Some
450,000-500,000 slots are under the Educational
Service Contracting.
Bacani said the programs shoulder the tuition
fees of the country’s poor but deserving high
school students.
Prelature of Isabela Bishop Martin S. Jumoad
said though fundamentalists would always
want to “Islamize” the whole island the Catholic
Church continues to make its presence felt lest the
young population forget they are Catholics.
“In terms of giving education, we can be of
service to the people but without government’s
support, we will not survive,” said Prelature of
Isabela Bishop Martin S. Jumoad.
He added they solely depend on scholarships
provided by government. He said President
Gloria Macapagal-Arroyo has 50 scholars in his
prelature.
“These scholarships are in Maluso town and
she has allotted P2 million spread in four years,”
Jumoad added.
Boac Bishop Reynaldo G. Evangelista said
Catholic education remains important in the life
of the Catholic Church even in small areas like
Marinduque.
“The formation of young minds is very important,” the prelate said as he confirmed the
establishment of new schools in his diocese.
He said the diocese is also concerned of the
schools’ viability.
“The constitution provides that elementary
and secondary education is the government’s
responsibility so we get the support from the
government,” he added. (Melo M. Acuna)
Opinion
A4
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
EDITORIAL
Epic flood
CBCP President Angel Lagdameo calls it “epic flood”. Perhaps,
because the inundation brought about by typhoon Ondoy was
beyond the realm of the conventional. The flash floods swelled
so fast and so vast to cover immediately about 80% of Metro
Manila and outlaying provinces in just over an hour of that fateful
Saturday morning.
In a couple of hours later, the media was already showing people,
thousands of them, marooned on their rooftops until the following
day, Sunday morning, when the waters naturally subsided; in
some areas, radio stations were reporting of people still perched
on their roofs until Sunday evening.
But for the government, particularly the National Disaster
Coordinating Council (NDCC) there was nothing epical. It was
the usual slow motion of people who are better seen on expensive
TV advertising than on actual delivery of basic services—almost
verging on irrelevance and inutility. NDCC’s mandate is all about
“disaster preparedness, prevention, mitigation and response”
which, of course, is still begging for a pinch of realization. It is
a composite of 18 presumably topnotch government agencies
headed by the Secretary of Department of National Defense and
the presidential Executive Secretary, to boot.
That mandate and composition could have been enough even to
move mountains if only, in the words of Lagdameo, “if there were
no graft and corruption in our government, our government would
be more prepared to response to such crisis.” The government’s
disaster preparedness program was exactly that—a disaster, deaf
and dumb to the desperate cries of thousands of its constituents who
were agonizing and angry to the death. It is incomprehensible, if
unforgivable, why right at the very geographic center of government
people had to wait to be rescued for two nights atop their roofs
with neither food nor drinking water, but in vain.
In the worst hit city of Marikina, for instance, which has a population
of almost half a million, only two rubber boats were fielded for
rescue operations. But that was even a luxury because in other
areas there were none. It is not any wonder then why the fatalities
are now close to 250 and counting, with many still missing. But
thanks to improvisations and private ingenuity, some lives were
saved using whatever materials the victims could hold on to, even
a bathtub for a marine transport. Thanks, too, to the bayanihan
spirit of some who risked their lives to heroically rescue those
most imperiled.
To borrow from Charles Dickens, this is the best of times, this is the
worst of times. The best, of course, are people—private citizens,
religious groups, the media, the academe and non-government
organizations—who are now moving with compassion to share
what they have to the victims and going as far as solicit donations
on their behalf. The worst maybe is when one’s government
competes with private groups in soliciting donations from the
very same people who are bleeding from the scarce delivery of
basic services—which is an epic, indeed.
The Church’s commitment
THE Church will continue to build character. Through the
ministry of the Word and the Sacraments, through the ministry of
Catholic education, through programs of formation and spirituality,
we shall seek, with the help of God’s grace to build persons of faith
and virtue. To build the future, we need to deepen our sense of
honesty and integrity, service and responsibility, stewardship and
solidarity. Corruption is rooted in a fundamental self-centeredness
or selfishness, an evil that contravenes the human responsibility
to exist “with” others and “for” others (see Compendium, 165).
Transforming persons from this self-centeredness to the life of
virtue and social responsibility remains our primary task and
contribution to nation building.
The Church must build capacity. Poverty is not only about “not
having” but also of “not being able.” Poverty is also a question
of capability. We have to empower those who are needy to
construct a better future. Our social action programs, training
programs and institutions, research centers, schools, charitable
agencies and organizations, religious orders and congregations, lay
organizations and movements, Basic Ecclesial Communities, need
to help people grow in capacities, such as the capacity to govern
themselves, the capacity to develop their abilities, the capacity to
find meaningful and fruitful employment and work, the capacity
to care for our environment, the capacity to make leadership
accountable. We, therefore, commend our charitable institutions
that are at the service of the most vulnerable in our society. We
commend programs such as Pondo ng Pinoy, Gawad Kalinga and
Tabang Mindanaw for empowering people to participate in their
own development and in continuing work of creation.
The Church must build community. Fifteen years ago we pointed
out that the ruinous divisiveness in our country is rooted in a
culture “too focused on the good of small social groups” (Acts and
Decrees of Second Plenary Council, 21), on the good of those we
identify with, our families, our town-mates, our province-mates,
etc. Through formation and education, through various means
including the use of the media of social communications, we need
to promote, at every level of society and Church, a spirituality of
citizenship, which is a concrete way of living out in our country
the “fundamental social virtue”: solidarity (see Compendium,
193). This spirituality of citizenship fosters a sense of patriotism
and of being responsible for our country. It develops Filipinos
into becoming active and constructive participants in social and
political life. It enables the laity to take their rightful leadership
role in the social transformation of our country.
Building a “Civilization of Love”: A Pastoral Exhortation for
the Year of Social Concerns, 2006
www.cbcpmonitor.com
cbcpmonitor@cbcpworld.net
Pedro C. Quitorio
Editor-in-Chief
Pinky Barrientos, FSP
Kris P. Bayos
Melo M. Acuña
Laarni Bergado
Roy Q. Lagarde
Ernani M. Ramos
Associate Editor
Managing Editor
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Feature Editor
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Circulation Manager
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Layout Artist and Online Editor
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The CBCP Monitor is published fortnightly by the CBCP Communications Development Foundation, Inc., with editorial and
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Illustration by Bladimer Usi
Abp. Antonio J. Ledesma, SJ, DD
Pastoral Companion
ON September 7-11, 2009, in Taipei, I joined more than 400 delegates
(bishops, priests, sisters, and lay) from 27 Asian countries in a retreat
sponsored by the Pontifical Council Cor Unum.
The Philippine delegation, the second largest after India, included
about 90 participants representing the social action centers of about
50 dioceses. Similarly, the delegates from other countries represented their Caritas organizations, which are federated world-wide
in Caritas Internationalis under the supervision of the Pontifical
Council Cor Unum.
The “2009 Spiritual Exercises” were conducted at the modern facilities of Fu Jen Catholic University. The principal resource person
was Bro. Yesudas of the Missionaries of Charity Brothers who shared
in simple language the deeply personalized spirituality of Blessed
Mother Teresa of Calcutta.
The theme of the retreat was taken from the Last Judgment scenario in Matthew 25:31-40 where Jesus is served in the “distressing
disguise” of the hungry, the thirsty, the stranger, the naked, the sick,
the prisoner – summed up in what Mother Teresa calls “the gospel
of the five fingers”: “You-did-it-to-Me.”
The retreat also focused on the first encyclical of Pope Benedict
XVI, “Deus Caritas Est” (God is Love). “It is the very first time in
the Church’s history,” according to Cardinal Paul Joseph Cordes,
Narrow roads,
big churches
BECAUSE of the death of a friend, I found
myself recently—all in one day—flying from
Cebu to Manila, then driving for 3 hours
from Manila to Lukban, a quaint small town
perched at the foot of Mt. Banahaw, then
saying the funeral Mass, going to the burial
itself, mixing with the family of the deceased,
then to Calamba for the night.
Deaths come unscheduled, and in this
one, for some reason the burial also had
to be done the day after. So my trip was
a lightning-quick, drop-all affair. I was
amazed to discover I managed and survived
it all. That’s God’s grace for you.
Along the way, my companions and I
passed by a number of lovely towns in
Laguna—Alaminos, San Pablo (a city), then
Nagcarlan, Liliw, Majayjay, and Luisiana.
Especially in the last four, the views were
just fantastic—all green, and abundant water
flowing fast in rivers and canals.
Though the sky was gray, we still could see
a wide and deep expanse of field all the way
One Heart for Asia
Cor Unum President, “that an encyclical specifically took up the
theme of love.”
Several of Mother Teresa’s spiritual insights were recounted by
Bro. Yesudas: e.g., to a brother novice describing his calling to serve
lepers: “Your vocation is not to serve lepers; your vocation is to belong to Jesus.” It is this sense of belonging and deep trust in God’s
providence that underpin the fourth vow of the Missionaries of
Charity brothers and sisters – to offer their gratuitous and heartfelt
services to the poorest members of a community.
In addition to the main conference talks, there were also biographical sketches of the lives of three exemplars of Catholic Charity: Blessed Pedro Calungsod, lay catechist from the Visayas who
was martyred in Guam in 1672; Cardinal Francis Xavier Nguyen
Van Thuan, formerly coadjutor archbishop of Saigon, who was
imprisoned by the Communists for 13 years, 9 of these in solitary
confinement; and Frederic Ozanam, proponent of social charity in
19th century France.
Other spiritual exercises included the daily adoration of the
Blessed Sacrament; praying the Rosary and Stations of the Cross
with selected reflections from Mother Teresa; and a special moment when the Sacrament of Reconciliation was made available
Companion / A6
Fr. Roy Cimagala
Candidly Speaking
to the horizon. The road was winding, narrow, and going up and down as we cruised
through hills, valleys and streams.
One thing I noticed was that even if the
towns were relatively small, they were
alive. They are not caught in a time warp.
Markets were full of people, the usual fiesta
streamers and commercial pictures, like the
ones of wholesome Sarah Geronimo, dotted
the places.
And—this was what moved me most—all
these towns had big, old and clean churches.
My friends immediately commented:
“How nice, Father, that they still have big
churches.”
It was a refreshing, spiritually-cleansing
observation. When you are exposed to more
a secularized environment, to see these
towns and to talk to their people can be a
quite a lift to the soul and heart.
When I reached Lukban, I had to wait for an
hour at least, since the body and the papers still
had to be prepared. I had the chance to look
Fr. Melvin P. Castro
Speaking of Mary
NEWS from the recent calamity relates of a woman who survived the
flood, holding on to her copy of the Bible, and recalling the Ancient
Testament event of the Great Flood. That flood, survived by Noah
and his family, was God’s way of purifying His Creation bloodied
and tarnished by man’s sins.
The calamity that just visited our people is not a punishment from
God for our sins. It is a consequence of climate change. That is how
many would like us to believe. I do not wish to thread a different
path nor hurt the already hurting and mourning people. I could only
painfully recall of what the rescuers found when they were looking
for the victims of the landslide in Pampanga. There were two brothers
embracing each other buried in the mud. Probably the older one was
trying to protect the younger sibling. I wrote a year ago, and I write
it again now: Where was our God when His people were dying?
So many heart-wrenching pictures and videos: the poor died with
the rich; the young with the old; the sinner with the saintly. One
survived, some other died. Does God choose at random whom He
will save and whom He will simply allow to perish? Does God turn
a blind eye and turn deaf when we suffer? Does He even care?
Some may label me as overly spiritualizing things and to take
things as they are: it was a natural calamity and none other.
But it is not. God saw all these from eternity and sees everything
until eternity. God saw the drowning. God saw the suffering. God
saw the dying. God saw those mourning. And God sees the resurrection of all. He withholds miracles not to hurt us but to give us
even a greater miracle: a stronger character, a more compassionate
heart, and a more trusting spirit in Him. And yes, God was crying,
and is still is, for He sees His people suffering and still don’t get its
around, and even take lunch in one of their restaurants. You have to try their “pancit habhab”
and the spicy “longanisa de Lukban.”
I saw the people—the young and the old,
the students, the farmers, housewives—all
of them looking simple and nice. I had no
problem approaching them and talking a
little with them. And they seemed to enjoy
talking with a priest. The experience was like
a whiff of fresh air.
When I entered the church, I found it
cavernous, antiquated but well maintained.
It was very orderly. For once I did not see a
stray dog inside it. The staff people who took
care of it were all very nice and courteous.
Though it was my first time to be there, I
immediately felt at home.
My mind was spinning with many considerations. The church must be to them their
heart and soul. It was their permanent sanctuary that managed to defy the vagaries of
time and the erratic behavior of the people.
Candidly / A7
The Great Flood
meaning. Tears purify our soul, suffering turns our hearts into gold,
death makes our spirit turn toward the eternal.
I hurt when I write this, but I have to write it. This is no mere
natural calamity, and that after this we have to be simply more
prepared. Sure, disaster-preparedness is a necessity. But we have
to see there are much greater things behind all these events, deeper
messages, if you may.
The Gospel speaks of the resurrection of the just, that those who
believe in Christ will not perish but will have eternal life.
In some few hours, countless lives were changed forever. Laughter
turned into tears, joy into mourning.
I remember the father of those siblings who died. He was saying
that, in fact, before the landslide, they were decorating their home
with Christmas lights, and cleaning their electric fan. They were
looking forward to that most wonderful time of the year.
Then tragedy strikes. Tragedy, for us. Grace, overwhelming grace,
from God for us. So great a grace that we could not understand and
we could not accept it. But God understands and waits.
Did God punish for our individual and collective sins? Perhaps,
and may He forgive us. To purify us? Probably, His Will be done.
But does He really love us? Certainly, and through it all, He knows
all things. He knows how much we strive to love Him.
To our dead, may the angels lead you into paradise. May they
bring you safely home. To the mourning, may the angels wipe
away your tears. To us who survived, may the angels tame our
happiness and remind us of heaven. And to You, Dearest Lord, I
do not understand so many things, I only beg You to make us love
You more and more.
Opinion
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Fr. Rolando V. de la Rosa, OP
Education and Culture
A FEW years ago, the CEAP National Education Congress had,
as its theme: “Forging Strategic Alliances in Education”. It was a
confession that Catholic schools have to depend on others for their
continued existence and development.
In the same Congress, Archbishop Oscar Cruz talked on “The
Bishops and Catholic Schools: Alliance for Action”. Archbishop Cruz
mentioned that the CBCP has the Episcopal Commission on Catechesis and Catholic Education that coordinates with various Catholic
educational associations in the Philippines on matters affecting the
promotion and development of the Ministry of Education. He also
mentioned that the Directory for the Episcopal Ministry assigns to
Bishops the pastoral care for and administrative vigilance on Catholic
schools, inclusive of the development of general policies regarding
their organizational management.
However, in the same Congress, the heads of Catholic schools
seemed to express a certain disappointment over what was perceived as very little concern among Bishops about the plight of
Catholic schools, especially those that are beset with crises. Some
administrators of Catholic schools asked: “Why cannot Bishops issue pastoral letters addressed to parents on the latter’s obligation
to support Catholic schools, especially those beset with financial
and labor problems? They also wondered why there is such a thing
as a Bishops-Businessmen Conference, a very active and potent
avenue for Bishops and businessmen to undertake tangible projects
to promote Catholic principles in the field of business, but there is
no similar avenue for Catholic educators. One Rector of a Catholic
University asked: “Why not form a Bishops-Educators Conference
which can meet regularly so that the Bishops and educators can
discuss matters of common concern?”
I do not know what happened to the resolutions made during
that conference. It seems that they have become part of the best kept
secrets of the Church.
Looking back further, on March 8, 1996, member schools belonging
to the COCOPEA and CEAP planned to stage a nationwide action
called ‘SILENT SCREAM” in order to protest government inaction
or indifference over the plight of Catholic schools that opted to
close because of labor disputes occasioned by excessive demands
of faculty and employees.
President Fidel Ramos himself intervened. A dialogue was held
Forging alliances from
a position of strength
between pertinent government agencies on the one hand, and
representatives of COCOPEA and CEAP on the other. Among the
agreed resolutions in that dialogue was the creation of three task
forces composed of DepEd, CHED, DOLE, BIR, and COCOPEA to
resolve concerns of private educational institutions, vis-à-vis the
Magna Carta of Students, tax exemptions, and labor disputes. The
then President of CEAP sent a statement of concern to government,
a statement that ended with this declaration: “We want to work
with government. But may it be in the true spirit of partnership.
Pantay-pantay, and not pantay on one part, and patay on the part
of (Catholic) schools.”
The Education Act of 1982 states, as a basic principle: “Every
school is a partner of the State in the discharge of the obligation of
the latter to provide an education for its citizens.” The 1987 Constitution of the Philippines, Article 14, Section 4, No. 1 declares: “The
state recognizes the complementary roles of public and private
institutions in the educational system and shall exercise reasonable
supervision and regulation of all educational institutions. Despite
the word “reasonable”, the perception of many Catholic colleges
and universities is that, government performs more control than
supervision or regulation. The irony is, it controls a system that it
does not subsidize.
There had been a lot of talk in the past about the continuing
intent or desire of Catholic schools to be treated like real partners
by Bishops and government leaders. But, it seems that the desire
remains unrequited, unfulfilled. The partnership can be likened to a
Mona Lisa dream: “It just lies there, and it dies there.” Perhaps this
is so because Catholic schools appear to offer it from a position of
weakness. Catholic schools cannot forge alliances with the Church
and government simply because they need it. They must make the
Church and government aware that Catholic schools are a sine-quanon in Philippine education; that they are a reality devoutly to be
wished, not a necessary evil that is merely tolerated.
How can Catholic schools forge a partnership with government
and other sectors of society from a position of strength? First, they
must show that number is power. The government and the media
must see Catholic schools constitute a powerful advocacy group
for Catholic education, and not a mere conglomerate of disparate
Education / A6
Jose B. Lugay
Bugged by the system
FILIPINOS love their country. This is most
evident when they stay abroad for almost
a lifetime and plan to come home to retire.
They see what is happening here and why the
country has not progressed since they left it a
generation ago. Obviously, it is not because
the Filipino lacks what it takes to be successful
in the competitive world of economics, education, science, technology and all its applications. We succeed creditably in these various
fields. We excel in some of them like service in
the maritime industry. Without our sailors and
trained crew, the whole shipping industry in
the world would collapse. Without our nurses
and caregivers, many of the elderly in the first
world countries will be deprived of loving
service and will die sooner for lack of care.
However when unskilled Filipinos start
their exodus for lack of job opportunities in
our own country, to escape from the pangs
of poverty ─ the hand to mouth existence
suffered by 43 million people ─ we start
asking, what is the cause of this misery? Just
recently, President Gloria Macapagal Arroyo
on her visit to Saudi Arabia, worked for the
repatriation of about 140 abused Filipino
migrants who escaped from their employers
and who were living under a bridge for want
of a place to stay.
Instead of crowing about the increased
dollar remittances of our migrants above last
year’s remittances, the government should
look at the problem of solo parent families left
behind by the migrant—a highly explosive future generation who are presently reared with
values imbibed from the daily television drama
series, and going around the malls where they
get their exposure to what life should be in
the Philippines compared to our neighboring
ASEAN neighbors. We even import South
American and Korean telenovelas! Together
Laiko Lampstand
with this and our youth’s exposure to Western fans’ favorites, like that of the funeral of
Michael Jackson, subliminally tells our youth
that the standards for achievement are there
– in countries outside the Philippines.
We say that there is something terribly
wrong with our government system. From
one generation to another, we rise against the
powers that control the government. We were
the first country to have a peaceful transition
from dictatorship to democracy and made
Cory, a housewife, our President. We had a
new constitution. But the big business interests and the landlords tried and succeeded to
have their hold again in influencing legislation and concomitantly the running of our
government. The justice system was there but
only those who can afford to pay could avail
of swift action. The entry of graft and corruption into the highest rung of the government
bureaucracy has grown into a cancer for all
the world to know. Just recently Transparency International has listed the Philippines
among other countries as the top country with
a private sector that is most corrupt in the area
of procurement with the government.
Now comes the time to prepare for the
national election. From the time Congress
approved the new Automated Election
Law to the present, the arguments for
and against its implementation has not
stopped. A recent forum to openly discuss
the concerns of all the sectors of the public
including the politicians, confirmed that
all is not well. The bidding process in spite
of the detailed attention and action of the
COMELEC’s Bids and Awards Committee
was questioned in the Supreme Court by the
Concerned Citizens Movement. Congressman Pablo Garcia, in a privilege speech in
Congress still opted for the manual system
Fr. Carmelo O. Diola, SSL
Spaces of Hope
ONE of the most common comments we receive in our outreach
to the police is: “Yes, this is good but what about our higher ups?”
Many policemen feel the need for a network of support involving
superiors and colleagues.
More than a year ago, this desire was partly fulfilled when a Dilaab team gave a day-long seminar before chiefs of police from the
Ilocos and Bicol regions. Yet, again, someone asked: “What about
our higher-ups?”
On Sunday, 22 August 2009, in Clark Field, Pampanga, some 40
PNP generals, led by Chief PNP, Dir. Gen. Jesus Verzosa, gathered
for a spiritual recollection organized by the PNP Program Management Office (PMO) headed by Lt. Gen. Edong Acuna, himself an
active member of the Bukas Loob sa Dios (BLD). The latter group has
a very active presence in the Church’s outreach to men and women
in uniform. The BLD provided music and continuous intercessory
prayers for the event. One of them, a businessman, Roland Quong,
epitomizes pastoral accompaniment to the police. But this merits
another story.
At last, a dream was being fulfilled. Yet, again, one participant
asked: “Who will give a recollection to our civilian superiors?” A
good question—but let us first admire what God is doing. As one
man puts it, “What is really the miracle here is the desire for a spiritual retreat comes from the police officers themselves.”
The event was a collaborative affair with speakers coming from
different groups. The first spoke on the topic: “Finding Spirituality in
Your Professional Work.” He spoke of the need to nurture virtues—
particularly the cardinal (“hinge”) quartet of justice, temperance,
prudence, and fortitude—and to dispel the notion that spirituality
makes people in uniform weak.
Another one discussed the sanctification of family life, leadership
and transformation with focus on the need for integrity of leaders
in the service.
This was followed by two speakers on the topic of pastoral accompaniment vis-à-vis the PNP Integrated Transformation Program.
Both efforts, one Catholic, another Evangelical, are active outreaches
fuelled by the Christian faith. Finally, the group was introduced to
of election which he declared is specified in
our constitution—that Congress as the designated Board of Canvassers is the only body
that should be determining and proclaiming
the winners of the election (by counting of
ballots—not the electronically transmitted
consolidation of electoral votes). Hence what
COMELEC is doing is unconstitutional!
Former Congressman Pichay asked a
simple question which from the subsequent
replies of COMELEC commissioners has
identified the internal system of COMELEC
as a problem area that was forgotten, submerged by the hi-tech discussion of the automated system. It was simply the extra ballots
not voted upon by absentee voters calculated
to be about 200 for every 1,000 ballots. How
are these ballots protected from being filled
out by other people? This and many other
questions from the floor showed that the
system of election will have to depend on
the organizational capability of the whole
COMELEC to provide key services—from
the preparation of training manual, the determination of areas which are not accessible
to telecommunications and therefore must
operate on the manual system, etc.
COMELEC is also deluged with other
electoral questions – like the case of the advanced LAKAS-KAMPI convention which
was held before the election period; the
complaint of Joe de Venecia that the merger
of LAKAS KAMPI is not valid; the case of
infomercials—the propaganda of would-be
candidates using government money for
their advertisements, etc.
We have an unbridled press which the
politicians take advantage of. As a result,
our senators use the privilege hour for an
expose of crimes that happened 9 years ago
Laiko / A7
High up!
the Christian roots (e.g. human dignity and fundamental human
right to life) of the Philippine constitution.
A week later in Cebu something similar happened with the launch
of the CADET (i.e. character aptitude development enhancement
training). The latter is a nationwide effort of the PNP in the area of
values formation. The event signified the effort of the office of the
PNP chaplain, Fr. Onie Rosaroso, in collaboration with the office of
Gen. Lani Nerez of PNP region 7 to go beyond mere fulfillment of
a requirement to something that comes from the heart. This reveals
something of the “gratuitousness” of life that Benedict XVI refers
to in his latest encyclical. Such conviction enables individuals and
groups to go beyond the minimum.
Ret. PNP Gen. Samson R. Tucay gave an input on his personal
experience in the Values and Leadership School (VLS) of the police,
an effort that began in 2004 and ended in 2007. “Kuya” Sam took
the lead in this effort, imbuing it with a high sense of mission and
idealism. He led by example and saw transformation occur just by
accompanying the trainees and listening to them.
He recalled the spirit of some trainees who said something like:
“Matagal na naming gustong magbago at itinataas namin ang aming mga kamay at humihingi ng tulong. Kaya lang ang natatanggap
namin ay puro pamimintas.” If all they receive are curses, how can
they be a blessing to others?
Ricardo J. Cardinal Vidal of Cebu gave a short talk on gratuity and
transformation, taking his cue from Caritas in Veritate. He disclosed
that as a young boy he had dreams of becoming a constable. He had
such a high regard for authorities, a trait he continues to exude. He
expressed desire that his priests would always be welcoming to the
police in their parishes.
The whole activity was capped by the reading and recording of
the Angelus by Cardinal Vidal and PNP officers. The recording will
be distributed to different precincts in Central Visayas for playing
through the public address system every noon and at 6 pm. This idea
of the praying of the Angelus came from the Chief PNP himself. His
namesake may have something to do with the inspiration.
The police represent a highly-visible segment of government.
A5
Bp. Guillermo V. Afable, DD
DADITAMA
Get involved directly
in principled partisan
politics
WHENEVER one of our lay faithful, express to me their plans
to run for office again, or for the first time, I tell them, “ yes, by
all means, do so. You should, but, only if you desire to make a
difference in changing the way the citizens and politicians engage in politics.” Otherwise, motives of those planning to run
for office would be suspect. That it would really be for personal
or family vested interest.
In the July 12, 2009 CBCP Pastoral Statement on participation
in politics by the laity, the first pastoral guideline declared was to
call on “competent persons, persons of integrity and committed
to change to get involved directly in principled partisan politics
and become candidates for political election.”
The statement premised their pastoral guidelines on the observation that the Church’s political education efforts has failed
since it has not effected change and improvement in the way
people engage in political activity. There is also the criticism of
the so-called family dynasties who have participated in keeping
the people under their patronage for their own vested interests.
And so, as observed, people still suffer the “stranglehold of
patronage politics” and the common good is not being served.
Corruption goes on unabated. Criminality continues with impunity. And development remains only partial and only for a
few. There is a real need to work for change and hope for new
political engagement to emerge.
The stranglehold of patronage politics would have, to first of
all, be perceived as counterproductive to achieving development
for all; that this only perpetuates the dominance of politics by
the political dynasties. The change and hope presupposes the
people’s discontent and even aversion with the usual business
of politics and governance in the country especially in the local
communities, where real governance is needed the most. People
are partly if not primarily responsible for the dirty politics in our
country, they must also be open to learn slowly and reasonably
to reclaim their rightful duty and responsibility for straightening our politics. This tells us that change and hope must begin
with the people, and then later, with the leaders whom they
will elect to office.
A moral social conscience must be formed in both the governed
and then the governing, that will propel the pursuit of the common good which is the good of all, above personal and family
vested interests. This, therefore, will raise to another and higher
level the exercise of the business of politics and governance.
Young people would be the sector most receptive to the call
for change and hope. They would be the ones less shackled by
cynicism and pessimism brought about by the old and traditional
politics. They would be the ones who would still be afire for a
better future for themselves and the generations to come. They
would be the ones who could still afford to hope, for their lives
are still ahead of them. Then, by all means let us call the youth
of the land to lead the action for change and hope.
In the Nominal Group Technique (NGT) activity that the Daditama diocesan pastoral workers undertook in their last assembly, with around 40 participants composed of bishops, priests,
religious, and lay, they came up with the top three qualities that
was considered to be desirable for our local political leaders.
They are the following: God-fearing, integrity, and competence.
These qualities certainly indicate the qualities that are relevant
for the present state of our political culture marred by patronage
through gold, goons, and guns and now, even survey polls.
God-fearing was rated the highest. Moral uprightness, based
on moral conscience, is part of this, a quality so badly needed
to counter the culture of wheeling and dealing in traditional
patronage politics. It would be beneficial if the public servant
recognizes his role as a mere steward of public office entrusted
to them by the public and ultimately by God. This would make
them more humble and simple and accountable. Consequently
making them more prayerful realizing that many things impossible with man is possible with God. For indeed, religion or
religious faith should not hinder the exercise of good politics but
rather enhances and enriches it. The political leaders’ quality of
religiosity and spirituality is a plus factor.
Integrity got in second. Such quality in political leaders and
civil servants, who serve with them, has been eroded over the
past decades. There is a need to reclaim and rediscover the efficaciousness of this. This would include qualities such as delicadeza,
palabra de honor, hiya, transparency. Honesty, temperance,
personal discipline, fidelity to espouses and children are some
other virtues mentioned under this quality of integrity.
Coming in third, was competence. The true art of governance
is a difficult and noble vocation and mission requiring much
selflessness. Only those who have the talent and the passion
for genuine service should aspire for public office. And so, one
who genuinely desires to serve must really study and learn the
art of governance. He must become knowledgeable and acquire
leadership qualities and managerial skills. He must learn to collaborate with a lot of other competent people, as well as with
the people whom they serve, so that together the governing and
governed may render justice to the care of the nation’s patrimony
and wealth.
God-fearing, integrity and competence—are these the same
qualities the electorate generally also expect their political leaders
to have and would therefore vote for those who are perceived
to have these qualities? In other words, would the selection of
these qualities be translated into votes? Past elections tell us it
does not. Why? Because generally, there are only very few, or
no candidates at all, who are known to have these good and
desirable qualities.
Among the incumbent political leaders right now in daditama—five cities, four provinces, 44 municipalities, 12 congressional districts, who would have the above qualities somehow?
Would there be other people around the community, even
Church lay leaders, who also somehow have these qualities and
should consider running for office as they are called upon? The
people will have to encourage them to run, to support them and
campaign for them and ultimately register and vote for them.
Let all continue, then, to discern together and act together for
God and Country.
For comments: daditama_now@yahoo.com.ph
What makes these initiatives extra special is the fact that they originate from officers who have experienced transformation in Christ.
There is a transformation core radiating outward inviting participation and partnership with other sectors, particularly church-based
organizations. This is not a top-down or outside-going-in initiative. This model for transformation enables the Church to provide
pastoral accompaniment, journeying towards integrity for the
common good.
The gospel for the Sunday after the Clark Field event was John
6:60-69. “Lord, to whom shall we go? You have the words of eternal
life...,” Peter responds to Jesus’ query. The journey towards personal
conversion, family renewal, and social transformation can be initiated and sustained only in the following of Christ.
What about the higher-ups? High up lies the answer.
Local News
A6
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Poverty pushes Filipinos to domestic
De Villa resigns as
trafficking, says NGO
Namfrel head
labor should be attacked at the country-level
involving a broad base of advocacies and
supporters working at different levels.
“These initiatives should carry a sense
of urgency and with unity of purpose. It
should pool together the competencies
and resources of all societal actors,” said
Cabanilla.
Flood / A1
were reported cases of 42 casualties but still has to be confirmed,”
the Nassa reported.
In Pampanga, the typhoon left in its wake 207 barangays in the
20 municipalities/city submerged under 1-9ft deep of floodwaters.
Landslide occurred in Arayat, affecting 174 families, which are now
temporarily housed in five evacuation centers mostly schools and
chapels.
Nassa said a total of 37,540 families (175,514 individuals) were
affected in this province, 217 of which are staying in the evacuation
centers.
In Laguna, it also said, there were a total of 73,170 families (310,893
individuals) affected with nine fatalities. In Cavite, there were 309
partial list of families affected from three municipalities.
As of press time, the official death toll in the massive flooding has
climbed to 240. There are nearly 380, 000 people in evacuation centers.
Following the onslaught of the typhoon, survivors were found
digging through the mud, desperately
trying to find their loved ones.
Dead bodies were also found everywhere—hanging in tress, floating in
mucky floodwater, or buried alive by
massive landslides.
© Roy Lagarde / CBCP Media
Manila that weekend in just 12 hours, breaking the previous singleday record of 334 millimeters in July 1967.
Major areas in Pasig, Marikina and Rizal, Laguna and Bulacan
provinces were the hardest hit by the storm.
Many of the survivors spent two nights on the roof tops before
authorities were able to rescue them.
Based on the initial report that reached CBCP’s National Secretariat for Social Action from its diocesan networks, Metro Manila
has been the worst-hit in terms of flooding and damage, while Rizal
province had the highest number of casualties due to landslide and
flash floods.
The Diocese of Antipolo is still in the process of gathering information. So far, a partial list of 5,452 affected families (including
Marikina) has already been documented.
In Bulacan, 22 municipalities (118 barangays) were affected listing down a partial total of 13,576 families (44,178 persons). “There
CBCP president and Jaro Archbishop Angel Lagdameo helps tie a bag of relief goods being prepared for distribution
to typhoon victims by students of St. Paul University, Manila.
Compassion
The current situation, Lagdameo said,
is a call to everyone for compassion.
He also lauded the efforts by various
groups and individuals who immediately responded to help the thousands
of typhoon victims.
“The pictures we have seen in the
past few days are pictures of Filipinos
responding to the call for compassion,
of people willing to ‘suffer with,’ people
with the spirit of ‘bayanihan,’” he said.
“We bend our knees in prayer for
salvation against natural calamities, but
when they do come, we are not so helpless as not to respond with heroism.”
“We have said it before and we say it
again “In the Church, no one is so poor
as to have nothing to give, and no one
is so rich as to have nothing to receive,”
he added.
Relief / A1
Some $25,000 donation was given by Caritas
New Zealand, said Mallillin. She added that
Caritas Norway also vowed to contribute donations for the Ondoy victims anytime soon.
From the initial $50,000 donations on
Sept. 28, CRS has increased its contribution
to $250,000 a day after. CRS is the official
humanitarian agency of the United States
Catholic Bishops’ Conference.
NASSA earlier has launched an emergency
appeal for 500,000 Euros (roughly P34.7
million) to help flood victims especially in
Bulacan and Antipolo provinces, among
areas badly hit by Ondoy.
Mallillin said donations have so far
reached a total of about P14 million that will
be used in helping an initial target beneficiaries of 10, 000 families from Rizal, Bulacan,
Pampanga, Cavite and Laguna.
Initial reports from NASSA’s social action
networks revealed evacuees have reached to
23,147 families or 115,990 persons, located in
205 evacuation centers.
The figures, however, are expected to rise
as search and rescue operations are continuously being conducted, NASSA said.
Mallillin said NASSA has initially purchased 650 bags of rice intended for the five
severely hit areas.
There is also an ongoing repacking of
complete set of relief goods (kitchen wares,
shelter aid materials, personal hygiene items
and other food stuff) at the St. Paul University Manila.
NASSA was able to mobilize the students
and personnel of said school since classes are
suspended for two days.
There will be succeeding releases of relief
goods, Mallillin said, as the number of affected families is continuously increasing.
The nun said NASSA is continuously
appealing help to aid the victims in their
recovery.
Cash assistance, she said, may be deposited at NASSA’s BPI account (Intramuros
Branch): CBCP Caritas Filipinas Foundation,
Inc. with account # 4951-0051-72.
Aside from the NASSA, the Catholic
Media Network through its Sagip Buhay
program has likewise initiated a campaign to
gather assistance for the flood victims.
“All our radio stations are accepting dona-
tions and there are drop-off points for both
financial and material help,” said Fr. Francis
Lucas, executive secretary of the CBCP’s
Commission on Social Communications and
Mass Media. (CBCPNews)
Feast / A1
God the Father as a continuing act of the
Church “to praise him for his marvelous
works in Christ”.
“The Commission does not see the sense
of instituting a day in the year to honor God
the Father when the whole year belongs to
him,” said Chupungco.
The priest also refuted claims of the promoters of the movement that there is a feast
of the Holy Spirit so there should also be for
the God the Father.
“There is no feast of the Holy Spirit. Pentecost commemorates the day when Christ sent
the Holy Spirit upon the Apostles. It is a Christological feast. The Paschal Mystery culminates
in the mystery of Pentecost,” he also said.
“The so-called ‘Mass of the Holy Spirit’ is
about the work of Christ accompanied in the
Holy Spirit,” he said. (CBCPNews)
Call / A1
unpeace to the people,” he added.
Maulana said that his group joins and supports the call of Maasim
People’s Coalition on Climate Change (MP3C) to stop the construction of the coal plant raising similar environmental concerns that
will also affect his people.
Maasim People’s Coalition on Climate Change (MP3C) is a coalition of various groups and organizations including the Catholicbased Santa Cruz Parish Against Pollution, the Iglesia Filipina
Independiente (IFI), the Church of Christ and the Sovereign Grace
Church International, the academe led by the Notre Dame of Maasim,
farmers and fisherfolks as well as the youth sector.
“Sa pagkakaron padayon ang among pagpasabot sa among mga
kaigsoonan kabahin sa maong isyu (At present we continue to explain to our brethren what the issue is all about)” added Maulana,
despite the fact that the Muslim communities were fulfilling the
month long fasting rites in observance of the holy month of Ramadhan which ended on September 21.
The proposed Southern Mindanao 200MW coal-fired power
plant faces widespread opposition because of its imminent adverse
impacts to the livelihoods in the region. Project owner Conal Holdings Corporation however repeatedly downplays such adverse
impacts.
“Nag-signature campaign pod kami og ang ubang pirma amo nang
gipasa sa ila ni Fr. Emy (We also conducted a signature campaign and
some of the signatures were already forwarded to Fr. Emy)” added
Maulana, referring to Fr. Emerardo Maningo, CSsR of the MP3C.
MP3C is spearheading a covenant signing entitled “Kasabutan tali
sa Ginoo ug sa Katawhan sa Maasim (Covenant between God and
the people of Maasim) to protect the environment and oppose the
construction of the coal plant. (Mark S. Ventura w/ PR)
Education / A5
opinions or aspiration, or an organizer of
annual conventions. Collective power is
indispensable to achieve anything. It is
about time that Catholic schools unite rather
than compete against each other, and share
their resources for institutional capabilitybuilding, for linkages, and the development
of good educational practices.
Second, Catholic schools must avoid being branded as elitists. Elitism breeds in
students the toxic idea that they are a people
set apart because of their economic status
and social influence. One of the criticisms
hurled against Catholic schools is that many
rich but corrupt government leaders are their
graduates.
Partnership must not be offered from a
position of weakness. Catholic schools need
not forge partnership with Church and government just because they want to survive,
but because they are indispensable in the
proper performance of the State the Church
of their duty to educate and evangelize the
people.
WITH barely eight months
away before the 2010 polls,
former Ambassador Henrietta De Villa has resigned
as head of the National
Citizens’ Movement for
Free Elections (Namfrel).
In a letter dated Sept. 24
to Namfrel vice-chairman
Jose Cuisia Jr., De Villa
said she is stepping down
to focus her attention on
leading the Parish Pastoral
Council for Responsible
Voting (PPCRV), which
focuses on voters’ education.
Cuisia will serve as
Namfrel's acting national
chairman for the time being.
Ambassador Henrietta De Villa
Aside from De Villa,
Namfrel also revealed the resignations of four other members
who will actively campaign for various candidates in the 2010
elections.
These include Ambassador Narcisa Escaler, Ramon Del Rosario, Edward Go, and Alberto Lim.
Namfrel’s National Council said the resignation of the four is
in accordance with the organization’s policy of non-partisanship.
(Roy Lagarde)
© Roy Lagarde / CBCP Media
Visayan Forum on Wednesday
conducted a Media Dialogue as
part of their War Against Trafficking, a multi-sectoral, national
social movement that seeks to
ignite the creation of a counterculture against trafficking and
abusive domestic labor, ensure
effectiveness and accountability
in government responses against
the problem, foster innovative
public-private sector partnership, and incite vigilance and
the sense of volunteerism among
the public.
The gathering pooled media
practitioners in Davao City and
encouraged them to engage in
advocacy and service provision on the welfare of children.
Media practitioners and their respective
media outfits will now lead in the social
mobilization activities and will carry the
campaign messages and objectives up to
the grassroots level to end up domestic
trafficking. (Mark S. Ventura)
© cerebralinsights.wordpress.com
DOMESTIC labor and trafficking
is a complex problem that traces
its roots from systematic inadequacies in the social, economic
and political foundations of the
country.
Visayan Forum Foundation
Training Officer for Mindanao
Peejay Tancontian Cabanilla said
that people remain apathetic to
and ill-informed on the dangers
that trafficking pose to every
Filipino, especially to women and
children because of poverty.
“Poverty and social myths
and the prevailing culture of
migration have pushed numerous Filipinos into irregular and
hazardous labor migration,” he added.
Cabanilla also said that clandestine, wellfunded, and organized operations that recruit, defraud and exploit Filipinos continue
to flourish sometimes with the collusion of
government officials.
Because of its magnitude and complexity, he continued, “trafficking and domestic
NGO asks presidentiables to carry
peace, dev’t agenda for Mindanao
BARELY seven months to go before the May 2010 elections, a Davaobased non-government research and advocacy institution asked presidentiables to seriously include the peace and development agenda
for Mindanao even as they expressed apprehension over the national
politicians’ superficial understanding of the Mindanao problem.
Alternate Forum for Research in Mindanao (AFRIM), Inc., executive director Maria Lisa Alano said that most presidentiables’
view indicate that they perceive the Mindanao conflict situation
as merely a consequence of lack of economic development.
“Such perspective suggests that the Mindanao problem has not
been fully understood from its historical context,” added Alano.
She said national leaders should understand that the Mindanao
conflict is mainly an issue of access and control over resources which
could not be addressed by economic development programs alone.
“The growing consciousness of Mindanaoans who have been
marginalized and deprived for decades urge them to further their
struggle for ownership over their ancestral domains including
their right to be in charge of their resources,” said Alano.
In the Mindanao-wide consultations conducted by AFRIM,
various Bangsamoro and indigenous peoples groups, women,
religious leaders, academe, farmers, and farm workers asserted
that a people-centered peace and development for Mindanao can
be attained through an indigenous, participatory and inclusive
process wherein all sectors of society, particularly the grassroots—and not only the leaders—must be involved in defining
their problems as well as the needed solutions.
“It should also be based on mutual respect, understanding and
genuine concern for the welfare of the community. Likewise, they
affirmed that sustainability of development efforts are better
ensured when targeted project beneficiaries and communities
have developed sense of ownership,” said Alano, adding:
“Presidential candidates and national leaders should recognize
that the Mindanaoans’ definition of a genuine peace and sustainable
development is beyond the common notion of merely economic
development or an absence of war; but rather, a development
that encompasses the different aspects of human development—
cultural, social, political, economic and spiritual.”
She also said that it should be guided by the elements of good
governance, recognition of each people’s identity, socio-economic
well-being, and peace constituency. Furthermore, these elements
must be founded on human rights, justice, gender responsiveness
and the integrity of all creation.
“Indeed, the solution to the Mindanao problem entails addressing the holistic development of the Mindanao populace.
The forthcoming 2010 national elections must challenge every
Mindanaoan to cast votes for leaders who truly understand the
context of the Mindanao problem, who sincerely uphold the marginalized people’s aspirations and carry on a genuine peace and
development agenda for the island,” Alano said. (CBCPNews)
Companion / A4
to everyone through a communal penitential service followed by
individual confessions.
Prominently placed on the stage throughout the retreat talks was
the replica of Our Lady of Sheshan, stepping on a dragon’s head and
holding aloft her child Jesus with outstretched arms. The original
statue is found in Shanghai at the hillside chapel built by the Jesuits
in 1863 and now converted into a shrine basilica. In May 2008, Pope
Benedict XVI added his prayer for Mary’s intercession: “Our Lady
of Sheshan, sustain all those in China, who amid their daily trials,
continue to believe, to hope, to love…” The prayer ends by addressing Mary as “Mother of China and all Asia.”
Indeed, this was the same spirit that pervaded the Cor Unum
Spiritual Exercises – that the language of loving service can be the
way of evangelization, especially for Christian minorities in the
various regions of Asia. For instance, listening to missionaries from
other countries, there are only 100 Catholics in Turkmenistan in a
population of 5 million. In nearby Uzbekistan, there are only 600
Catholics in a population of 26 million. In Nepal, there are 7,000
Catholics in a population of 27 million. And in Taiwan itself, 1.5%
of its population of 21 million are Christians, equally divided among
Catholics and Protestants.
On mainland China, one estimate given was that from a pre-war
number of 6 million Catholics, there are now 12 million. For Protestant Christians, the pre-war figures of 2 million have dramatically
increased to as much as 100 million, spread out mostly among small
evangelical communities. And yet for the retreat itself, several priests
and lay workers were prevented by government authorities to leave
the mainland.
“Acts of charity,” according to Mother Teresa, “are works for
peace.” This is echoed by a quotation engraved at the entrance to the
Museum of World Religions, also located in Taipei and dedicated
especially to the major religions and cultures of Asia: “Love is our
shared truth.”
Cor Unum (One Heart) thus becomes the symbol of the love of
Jesus and Mary for the peoples of Asia. May this love be made incarnate in the continuing involvement of the Church’s Caritas centers
throughout this vast continent of Asia.
Vol. 13 No. 20
September 28 - October 11, 2009
Diocesan News
Briefing
Youth vigil held despite rains
LAOAG CITY—The youth of the Diocese of Laoag gathered for
an overnight prayer vigil before the visiting Asian Youth Day
Cross at the Saint William Cathedral, on Sept. 26. The participants
came from different parochial youth councils and schools in
Laoag. The icon arrived on Sept.25 to give the youth the chance
to experience the actual AYD to be held in Imus diocese on Nov.
20-27. (Mark Vertido)
Archbishop Dosado to ordain 3 deacons
OZAMIZ CITY—The number of priests in this local church appears headed to a healthy growth with the upcoming ordination
to the diaconate of three seminarians. On Oct. 3, Archbishop
Jesus Dosado will ordain to the Diaconate three candidates who
have just completed all the requirements needed for the ordination. (Wendell Talibong)
Thousands join Peñafrancia procession
LEGASPI CITY—Thousands of devotees, pilgrims, guests and
tourists flocked to Naga City on Sept. 20 for the annual celebration of Peñafrancia festival. The festival is observed in honor of
Our Lady of Peñafrancia, the patroness of the Bicol Region, for
nearly three hundred years. Devotees first attend Mass at the
Saint John the Evangelist Cathedral before the fluvial procession
along the Bicol River that took the image to the Basilica Minore.
(Melo M. Acuña)
Seminar for prison ministry held in Antipolo
ANTIPOLO CITY—Aiming to assist the new volunteers in the
prison ministry to familiarize themselves on the various issues
on prison pastoral care, an orientation seminar was held at the
Our Lady of Peace and Good Voyage Cathedral in Antipolo on
Sept. 19. The current situation of the criminal justice system in
the Philippines and the diverse laws that are being pursued for
the welfare of the persons deprived of their liberties were among
the topics discussed. (Kate Laceda)
Muslims condemn military operation during Eid al-Fitr
INDANAN, Sulu—As Muslims celebrated the Eid al-Fitr on Sept.
21, a holy day that marked the end of Ramadan, the Islamic holy
month of fasting, they also hit the recent military operations in
Indanan, Sulu Sept. 20. Bangsamoro Center for Justpeace in the
Philippines Inc., (BCJP) Executive Director Abdulbasit Benito
said that the recent military action of the government is a direct
affront to the Muslim communities especially in their holy observance of Eid. (Mark S. Ventura)
Archbishop urges interfaith search for peace in
Mindanao
CAGAYAN DE ORO CITY—Archbishop Antonio Ledesma has
called on Christians and Muslims to cooperate in efforts to end
conflict and poverty in Mindanao. Archbishop Ledesma in a
message to thousands of Filipino Muslims in the country said
every religion has a precept to work for the common good. He
made the statement on Sept. 21 as Muslims marked Eid al-Fitr,
a day marking the end of the Muslim holy month of Ramadan.
(CBCPNews)
CBCP head urges bets to push anti-corruption platform
JARO, Iloilo—Outgoing CBCP president and Jaro Archbishop
Angel Lagdameo called on those running in next year’s elections
to seriously envision a corruption-free future. Saying that corruption is the country’s “greatest shame and problem”, he said
the government has not eradicated it because it is involved in
corruption itself. (CBCPNews)
Malolos diocese holds BEC Congress
MALOLOS, Bulacan—A congress on Basic Ecclesial Communities (BEC) aimed to promote unity and intensify the principles
of BEC was held at the Diocesan Pastoral Center of the Diocese
of Malolos in Guiguinto, Bulacan last Sept 5. Titled “Taunang
Toldang Tipanan,” the congress was spearheaded by the Commission on Formation of the Diocese of Malolos. The conference
centered on “BEC: Puso ng Sambayanang Banal at Mapagmahal.” (Kate Laceda)
RH streamer sneaked at San Carlos University
CEBU CITY—A streamer calling for the passage of the RH bill
posted at the University of San Carlos’ Bunzel Building, here
must have been posted without the approval of the school
administration. Fr. Dionisio Miranda, SVD, USC President said
his office had nothing to do with the poster. He added he has instructed his staff to look into the report that reached CBCPNews
on Sept. 25. Told that the streamer has already been removed on
Sept.24, Fr. Miranda said concerned community members must
have seen it inappropriate. (CBCPNews)
Bishop seeks absolute pardon for Aquino slay convicts
PUERTO PRINCESA CITY—An official of the Catholic bishops’
leadership has joined calls on President Arroyo to grant the
former soldiers convicted in the 1983 assassination of ex-senator
Benigno “Ninoy” Aquino Jr. absolute pardon so they could
live normal lives. The 13 remaining convicts, Puerto Princesa
Bishop Pedro Arigo believes, have nothing to do with the crime.
“They’ve suffered enough and the perception of the many is that
they are innocent,” said the head of the CBCP’s Commission on
Prison Pastoral Care. (CBCPNews)
Sketches of priest’s murder suspects out soon
TACLOBAN CITY—Local police authorities are set to release
cartographic sketches of the suspects behind the ambush of
a Catholic priest in Northern Samar last Sept. 6. The Special
Investigation Task Group of the Police Region 8 headed by
Senior Supt. Gil Hitosis said they are wrapping up the sketch
of the killers of Fr. Cecilio Lucero. The probe team, he said, in
coordination with the NBI, is coming out with the composition sketch, based on the descriptions given by witnesses.
(CBCPNews)
Dialogue / A1
“There are various groups close to the family and life ministry and
we have to encourage one another to do that to all the presidentiables
as of now,” he said.
Currently, he said, they are set to hold a dialogue with Senator
Benigno “Noynoy” Aquino III to hear his position on the issue.
Aquino earlier said he is willing to talk with members of the CBCP
to explain his support for the Reproductive Health bill.
But the Liberal Party’s standard bearer said he will not change
his position on the issue, adding that his stand is based on his conviction.
Aside from the presidentiables, Castro said Church representatives also planned to talk with other politicians from the Congress
and Senate.
The Catholic leadership remain locked in a political battle with
lawmakers promoting contraception.
Proponents of the bill, which would expand government support
for contraception, have vowed that they will not be swayed by the
efforts of the Church.
But while the Church is extending its hand to hold further talks
with the politicians, it maintains that the bill is still not acceptable
to them in its present form. (CBCPNews)
A7
Nueva Segovia forms
Migrant Desk
VIGAN CITY—In a seminar held on Sept. 19, the Archdiocese of
Nueva Segovia initiated the organization of a Migrant Ministry that
will serve migrants and their families in the archdiocese.
Led by Fr. Rufo Abaya, ministry director, and his chief executive
officer Sr. Lilian Carranza, OSB, the seminar gathered 75 participants
from various parishes and offices of the archdiocese.
Abaya said it’s the church’s desire “to assure workers abroad
the pastoral care they need and the chance to live a decent life; and
every migrant, hospitality and care from the community where he
finds himself.”
The local church and community were especially encouraged to
do all they can to provide the means to uphold the dignity and rights
of migrants as well as to lead them to spread the teachings of God
in their places of work.
Speaker and resource person during the seminar was Mr. Edmund
Ruga of the CBCP’s Commission on Migrants and Itinerant Peoples.
He taught the participants efficient pastoral management of the parish migrants’ ministry. This included the setting up and maintenance
of an active migrant desk in their respective parishes.
Close coordination with other parish ministries and groups was
seen as necessary for the effective implementation of the project.
Meetings, liturgy and similar activities were likewise offered as
means of successfully organizing target families.
Carranza, meanwhile, expressed her strong desire to set up a
migrant desk in every parish in the archdiocese inasmuch as migrants and their families are, today, part of every town and city in
the province.
“We would like to start this right”, said Carranza, referring to adequate training to prepare the staff and equip them to help migrants
and their families cope and solve their many problems.
Although some workers have come home with success stories,
so many more have not been so lucky. These are the ones who
need individuals and organized groups they can trust to guide and
strengthen them particularly in the spiritual aspect, she said.
Many families forget the sacrifices of their relatives working
abroad, shares one married OFW in Milan, Italy.
Another migrant in Ontario, Canada expressed her wish that their
families and regular beneficiaries be taught how best to use and invest their hard-earned income. She believes the church is equipped
to offer this form of assistance. (Francisca Quitoriano)
KM: Survey respondents hopeful,
push for more peace education
DAVAO CITY—Barely few months before
Konsult Mindanaw (KM) project ends,
the coordinator said that respondents of
a major poll on peace remain hopeful of a
brighter Mindanao despite the prevalence
of poverty and conflict.
In a preliminary report of findings from
a wide-ranging consultation on peace,
schools played a strong role in strengthening positive values, eradicating cultural
biases, and promoting peace.
Fr. Albert Alejo, SJ, project coordinator
of Konsult Mindanaw which undertook
the survey, said that the findings “affirm
the notion that education is a vital part of
community-building and a key element in
forging a meaningful peace.”
Since the start of the year, the Bishops–
Ulama Conference requested Konsult
Mindanaw to begin polling respondents in
eight regions of Mindanao. Its work has resulted in the conduct of 311 focused group
discussions involving 4,916 respondents.
Alejo, an educator and anthropologist
by training, said the recurring mention of
“peace education” across the survey findings
“reflects a popular desire to address conflict
through dialogue and understanding.”
Respondents pushed for a “systematic
implementation of peace education in the
curriculum in all levels of education.” This
includes short but sustained courses on the
Culture of Peace (COP), as well as appropriate teachings on the Muslim faith.
“According to Muslim respondents,
teaching the Islamic religion and culture
to Christians will help them appreciate the
beauty of Islamic faith and Muslim culture,”
a survey entry stated.
COP must be focused on justice and peace,
say other voices in the survey. And this must
be introduced not only in schools but in local
governments and grassroots communities.
They add that such teachings may be translated in books for children, or in modules designed
both for formal and non-formal education.
Another common theme in the findings is
values formation.
Respondents also said that this “should
be taught in the Madaris (Muslim) and
Christian schools. We should teach children the value of good relationship. Teach
the real way of peace, which is God’s word.
Promote unity, love, and understanding to
one another.”
Respondents also encouraged government and the private sector to grant more
scholarships to Muslim and lumad youth.
Literacy programs must extend to more
marginalized sectors as a way of broadening cultural understanding.
Above these, they added, government
must show its support to education by
increasing its budget allocation.
The initial findings also mirrored a desire for an appreciation of the Mindanao
conflict from a historical perspective.
“Revisit the history of Mindanao,”
added another survey entry. “Take into
account the need to teach the 'real' history
of Mindanao as part of the school curriculum.” (Mark S. Ventura)
Dance docu celebrates meaning of priesthood
BACOLOD CITY—In celebration
of the Year for Priests, the Catholic community of the University
of Negros Occidental-Recoletos
(UNO-R) had come up with a
dance-documentary presentation
entitled “Hesus Manghigput:
Celebrating the Priesthood”.
The dance-documentary aims
to awaken today’s youth’s deeper appreciation of the unique role
and contributions of priests in
society as well as to encourage
the community to participate
actively in celebrating the gift of
priesthood.
The show highlighted the
Tribal rituals performed by
the babaylans, Old Testament
Priesthood, New Testament
Priesthood, Life story of St. John
Vianney - Patron of the Priest,
the Priest and the Eucharist,
Contributed photo
CBCP Monitor
testimonials of Priests at the
crossroads of their ministry and
the unveiling of the icon of the
Year for Priests.
Performed by the Kasadyahan Dance Company (KDC) of
UNO-R, the presentation was the
first performance of the group for
school year 2009-2010. The show
was directed and choreographed
by Mr. Ruel Calansingin, under
the supervision of Fr. Dexter
Palagtiosa, OAR and Bro. Jaazeal
Jakosalem, OAR.
Mr. Carlos Legaspi, Director of
Student Affairs wrote the script
while the ethnic musical accompaniment was rendered by the
Alibata Drumbeaters.
The show was attended by
students of different schools in
the city, religious and diocesan
priests, seminarians from the
diocesan Sacred Heart Seminary
and the Marian Missionaries
Seminary, and by active lay
people from the different parishes.
The icon of Hesus Manghigput
is the work of Agustin Jakosalem
and Br. Jaazeal Jakosalem, OAR,
made especially for the Year for
Priests. The icon depicts a challenge of fidelity to the church
and to the priesthood.
Pope Benedict XIV has declared June 19, 2009–June 19,
2010 as the “Year for Priests”
with the theme “Faithfulness of
Christ, faithfulness of priests”.
(Franz Marie Villanueva)
Spray ban / A1
Manila Bay.
“These are small farmers with a birth-right
to a healthful environment. These farmers
need help because the government is footdragging on the issue of aerial spraying,”
said Monsod.
Citing information from the International
Fund for Agricultural Development, a UN
agency, Monsod pointed out that the small
farmer with less than 2 hectares, numbering
400 million worldwide, is the answer to the
growing problem of food insecurity.
“It is the right of every citizen, rich and
poor, young and old, to breathe clean air.
Such right should be respected and upheld
at all times. Any violation of such right
gives rise to a legitimate action against the
violator and the government that fails to
protect and uphold such right,” stressed
Mendoza.
Lawyers Marlon Manuel of the Alternative
Law Group, Amang Mejia of the EcoWaste
Coalition and Bobbie Santa Maria of the
Sentro ng Alternatibong Lingap Panligal
were also present to lend their support to
the farmers-led movement premised on
protecting basic human rights and applying
the precautionary principle.
The support from the lawyers and from
various member groups of the Manila-based
National Task Force Against Aerial Spraying
(NTFAAS) came about as the marginalized
farmers train their sights on pressuring President Arroyo to make a conclusive order that
will protect the farmers from toxic harm.
During the last several weeks, MAAS
and NTFAAS have spoken with Secretaries Atienza, Duque and Yap and organized
protest actions at their respective offices, but
to no avail.
While the DOH Executive Committee has
already recommended a halt on aerial spraying as a precaution against toxic harm, the
government has yet to make a decisive action
banning aerial spraying nationwide.
According to both MAAS and the NTFAAS, the many decades of not having a
policy banning aerial spraying has illegally
and immorally exposed the farmers to a great
injustice that President Arroyo now need to
rectify. (CBCPNews)
Candidly / A4
Laiko / A5
It must be the core of their identity and stability. While old, it
seems to know how to keep young and alive. It seems to know how
to adapt with the times, getting what’s helpful while infusing its essential and unchanging religious influence on the people.
I saw in the houses I passed by images of saints that looked wellkept. They did not look like ancient ornaments left to gather dust
with the passage of years. The piety of the people must be vibrant
still, I said to myself.
My ardent prayer then was for this kind of culture to continue
growing and deepening and flourishing. It’s a concern of everyone,
both clerics and laity. May everyone know how to resist the temptations of secularization and paganization.
Catechesis has to go on without let-up. The people have to be
taught how to tackle and handle their earthly affairs as more complicating problems, questions and issues emerge in the horizon. The
idea of how to relate their faith and religion to their daily concerns
should be studied thoroughly and prepared for.
In other places, especially in big cities, it’s saddening to note that
the church is often given marginal importance and relevance. In
rich cities, they might still manage to keep big churches, but they
are often empty and lifeless.
And the people, in spite of what they enjoy materially, have become
spiritually complacent if not dead. We have to avoid this at all costs.
to gain political points (LACSON vs ESTRADA) obviously as part
of the political demolition of one presidentiable against another. The
same with the Senate Ethics Committee—one presidentiable against
another—Jamby Madrigal vs Manuel Villar on the controversial C-5
access to the real estate of Villar in Santa Rosa.
The citizens for reform are now actively using the TV and print
media and the internet to encourage new voters to register. The
election season has started even before its formal declaration by the
COMELEC. The Church is doing its own political education of the
faithful. We are all together in this but we must face reality—there
is still a majority of the COMMAND VOTES that will determine the
outcome of the election. These are the CDE people who vote because
of utang na loob—the obligation to repay a favor. For those who have
to be transferred from one precinct to another due to the consolidation
of the automated machines, there will be the hakot system—a vehicle
provided for their transport from their old precinct site to a new site
may be 2 to 5 kilometers away—thanks to the politico who has the
ill-gotten money (from graft and corruption) to spend for the benefit
of the poor voters who will just plainly copy the list of candidates
they will have to vote for when they arrive at the precinct for the
automated voting system. When can the Philippines overcome this
bugged system? Hopefully when we elect a reform-minded President
whose love of country exceed his desire for power.
A8
People, Facts & Places
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
© Roy Lagarde / CBCP Media
Priests to discern their prophetic
role in nationwide assembly
SOME 300 priests nationwide are expected to gather next month for a three-day assembly to discuss
their prophetic role in the Church and Philippine society.
The clergy meeting slated from October 13-15 at the San Carlos Seminary’s Lay Formation Center is
in response to the bishops’ call for the formation of “circles of discernment” among the clergy.
Fr. Joe Dizon, lead convenor of Solidarity Philippines, said the occasion is in accordance with the
celebration of the “Year for Priests” and presents an opportunity to discern the important role Catholic
priests play in the Church and the country.
The priest said they have directly coordinated with the CBCP’s permanent council and the plenary
assembly to come up with the national gathering.
“Priests would hopefully come from all 85 ecclesiastical territories and religious congregations across
the country with each diocese sending at least five priests to attend the gathering,” he explained.
Asked about transportation expenses which some politicians may shoulder or sponsor, Dizon said
they “discourage” politicians from getting into the picture.
“We have coordinated with Msgr. Manny Gabriel to help us prepare for the occasion,” he added.
He explained further that the organizing committee will provide the board and lodging in Manila
and would only charge P500.00 per participant to cover expenses for handouts and other materials.
Selected archbishops, bishops and priests will deliver talks during the three-day session.
Among the speakers cum facilitators are Zamboanga Archbishop Romulo G. Valles, San Fernando
de Pampanga Auxiliary Bishop Pablo Virgilio S. David and Imus Bishop Luis Antonio G. Tagle.
“What is outstanding among the speakers are their respective roles in various committees of the
CBCP that have something to do with the prophetic role of the priest,” he said.
CBCP President and Jaro Archbishop Angel N. Lagdameo will preside the opening mass on October
13, while Papal Nuncio to the Philippines Archbishop Edward Joseph Adams, will lead the Eucharistic
celebration on October 14. Manila Archbishop Gaudencio B. Cardinal Rosales will officiate the closing
Mass on October 15. (Melo M. Acuna)
Caritas Manila ventures into ‘consumer goods’ program
© Kate Laceda / CBCP Media
FROM microfinance program to providing jobs, the Archdiocese of
Manila is going into consumer goods.
Caritas Manila, the archdiocese’s social action arm, has
launched on Sept. 24 the “Caritas Manna,” consumer goods
program for the poor as part of its multi-faceted approach to
poverty alleviation.
Under the program, selected basic goods will bear the Caritas
Manna brand. Proceeds will then be used in funding its other services
like health and nutrition, and providing scholarships.
“Not only do you solve your everyday needs when you purchase
for example a Caritas Manna bath soap, you automatically help save
lives or provide better chances for those who have much less in life,”
said Caritas executive director Fr. Anton Pascual.
He said they are using multiple approaches in their programs and
strategies for the benefit of the urban poor in Mega Manila.
“This time, we are going into consumer-goods as another strategy in our fight against poverty,” the priest said. “We are putting
consumerism and acts of kindness together and further making it
easier for people to help those in need.”
Pascual added that bearing the Caritas Manna brand is also an
assurance because we aim to make sure that it equates with “very
economical yet good quality products” since it bears the “Caritas’
stamp of approval.”
Caritas Manila also intend to use “Caritas Manna” as a way to
market “good quality products” made by their urban poor partners
and beneficiaries “and thereby help them earn a living.”
“We believe that this will make the numerous livelihood trainings
and seminars that we provide the urban poor, become more effective,” said Fr. Mario Castillo, CM, the priest-in-charge of Caritas
Manila’s livelihood programs. (CBCPNews)
Asian liturgists push revision of Liturgical calendar
“constantly adjusting itself to political, cultural and
religious environment” of local churches.
The delegates noted that “inculturation” normally takes place within the framework of approved
liturgical books and so the substantial unity of the
Roman Rite is preserved.
Therefore, the inculturation of the liturgical
calendar does not result in a totally new calendar
that is an alternative to the typical edition of the
Roman Rite, the statement read.
“However, we acknowledge that inculturation
might not always be sufficient to address certain
local needs. We would not preclude the creation of
© Noli Yamsuan / RCAM
ASIAN Catholic liturgists have suggested the
inclusion of new Church feasts to the liturgical
calendar while religious symbols that have no
meaning in their area need to be replaced.
Liturgists, theologians and Church workers involved in liturgy in Asia gathered in Makati City
Sept. 17 to 20 to reflect on the theme “Liturgical
Year and Inculturation” at San Carlos Seminary.
The recommendations are contained in a statement produced by the 13th Asian Liturgical ForumSoutheast Asia held at the San Carlos Seminary.
They stressed that the history of the liturgical
year shows that the calendar of feasts has been
particular liturgical calendars while retaining the Hong Kong, Indonesia, Japan, Macau, Malaysia,
Philippines, Singapore, Thailand and Vietnam
register of feasts of the Roman Rite,” it said.
“Roman traditional liturgical symbols may need and was joined by observers from Australia and
to be adjusted in accord with the seasons of the year Taiwan. (CBCPNews)
in the local Church. This would
be applicable, for example, to liturgical feasts like Christmas and
Easter whose original symbols
do not correspond to existing
seasons of the year in a particular
Church.”
In regions where “popular
pious exercises” abound and
LAUNCHED. Society of St. Paul,
continue to be meaningful to the
Diamond Jubilee of Foundation
faithful, they said that the liturin the Philippines; August 20,
gical calendar can be enriched
2009. The celebration of the
75th anniversary of the Society
by the integration of popular
of St. Paul in the Philippines was
religious practices with the liturofficially launched on August 20,
gical feasts.
Feast of St. Bernard with a Mass
“Given that time is relative,
held at the Sanctuary of St. Paul
the Apostle. Fr. Ruben Areño,
that situations are provisional,
SSP Provincial Superior led the
and that culture and traditions
Eucharistic celebration. Msgr. Sabino Vengco, HP delivered the homily.
are in constant evolution, the
The Society of St. Paul officially established its roots in the country on
Church should continue to reJuly 7, 1935 with the arrival of two Italian priests, Fr. Marco Grossi and
Fr. Bernardo Borgogno.
vise, reinvent, and create liturgical feasts that meet the actual
CELEBRATED. Bag-ong Lungsoranon, 75th
needs of the faithful,” according
founding anniversary, September 19, 2009.
to the statement.
Founded by Archbishop Gabriel Reyes in
Hosted by the Archdiocese
1934, Bag-ong Lungsoranon is the official
weekly newspaper of the Archdiocese of
of Manila, the 3-day forum
Cebu. It carries news and opinions, ofgathered 51 delegates from 10
ficial communications of the archdiocese
countries—Brunei, Cambodia,
and teachings of the Church. It serves as
Youth groups to promote pro-life way of life
WHILE the proponents of the Reproductive Health bill try to convince the House of Representatives to pass the much debated legislation, the advocacy group Pro-life Philippines will hold a similar
session except that it will discuss the demerits of the proposed law
in a congress attended not by lawmakers but by Catholic youth who
were reared to value life and practice morality.
An afternoon learning about the pro-life way of life awaits the
500 participants of Pro-life’s youth congress, which will be held
from 2 to 7 p.m. on October 24 at the Parks and Wildlife center in
Quezon City.
According to Xavier Padilla, secretary of the board of trustees of the
organization, Pro-life Philippines planned the congress in the light of
certain anti-life issues that have been making news in the country.
“The past years have been eye-openers to the plight of people who
love life. There have been constant attacks and obstacles to promoting life and family as important. There is a continuous barrage of
media messages pushing contraception, pre- and extra- marital sex.
There is a non-stop push for the legalization of abortion and other
such methods of terminating life at its early stages; and there is also a
global decline of those who care and fight for the sanctity of life—in
all its forms,” he said.
He was referring to the continuous heated debates on the Reproductive Health bill and other legislations pushing for legalization of contraception and abortion, adding that the youth congress will be a timely
gathering where the youth can be guided in keeping their Catholic values
and morality intact against the propaganda of pro-choice mentality.
“It is time to show our youth
what it means to be pro-life.
Teach them the values of keeping life precious. And empower
them to bring this message and
of the country’s seafarers.
lifestyle to their own daily lives,”
Awards were given to the Outsaid Padilla, who is also from the
standing Seafarers of the Year
Couples for Christ Foundation
and oratorical contest winners.
for Family and Life.
About 350,000 Filipino seafarPadilla invited the youth to
ers work overseas and comprise
join
the congress, which will be
20 to 40 percent of the world’s
attended
by Environment and
seafarers, according to governNatural Resources Secretary Jose
ment data. Since 1975, the Phil"Lito" Atienza, Jr., who is also the
ippines have been the number
president of Pro-life Philippines.
one source of seafarers.
In lieu of an admission fee, parThe ECMI lauds the governticipants
are encouraged to bring
ment for the recognition of the
canned goods and other donations
major contribution of seafarers
in kind that can be given to victims
to the country's economy, the
of recent calamities.
importance it gives to their
For more information, please
welfare as well as the welfare of
contact
the Pro Life Philippines oftheir families, and the attention
fice
at
life@prolife.org.ph
or via fax
it desires to provide for the just
at
734-9425.
Interested
attendees
and proper treatment of our
may call the organization at 733Filipinos seafarers everywhere.
7027 or 0919-2337783 and look for
(CBCPNews)
Ellen or Malou. (Kris Bayos)
Church pays tribute to seafarers
THE Catholic Church paid tribute to thousands of Filipino
seafarers and their families in a
celebration last Sept. 27 marking
the 14th National Seafarers Day.
Led by the Apostleship of the
Sea, an arm of the CBCP’s Commission for the Pastoral Care of
Migrants and Itinerant People
(ECMI), the Church particularly prayed for seafarers still
languishing in jails, and for the
families of those who died.
A yearly national event decreed through a presidential
proclamation and observed
since 1997, the event aimed
to recognize the thousands of
Filipino seafarers serving in
the domestic and international
maritime industry.
Sunday’s activity started
with a Eucharistic celebration at
the Manila Cathedral presided by
Manila Archbishop Gaudencio
Cardinal Rosales at 7 a.m.
It was followed with a Rite of
Remembrance or “Memorial at
Sea” off Manila Bay Breakwater.
Relatives of the deceased seafarers offered flowers and joined
a memorial service while on
board a Coast Guard vessel.
In 2007 alone, Apostleship of
the Sea director Fr. Savino Bernardi said there were 180 Filipino
seafarers who perished, which is
a bit lower than the 250 casualties
in 2006.
In the afternoon, a grand parade participated by the cadets of
maritime schools was held at the
Luneta followed by a program at
the Quirino Grandstand in honor
Markings
an instrument of information and formation
for the Catholic faithful and falls under the
apostolate of evangelization of the archdiocese. During its early editions, Lungsoranon
was published with three distinct sections, one in Cebuano and the other
two in English and Spanish. Fr. Bartolome Cortes, its first editor, handled
the Cebuano and Spanish sections while Fermin Yap, a lay person,
handled the English section. The paper is one of the oldest surviving
Catholic diocesan newspapers in the Philippines. It stopped publication
for a number of times during World War II and in the mid-1980s. It was
revived in 1987 as “Bag-ong Lungsoranon” with added features written in
English and Cebuano. Its current Editor is Fr. Marnell S. Mejia. Antipolo
Bishop Gabriel V. Reyes delivered a memorial lecture on Archbishop
Gabriel Reyes at the Cathedral Museum of Cebu as part of the foundation
anniversary celebration.
CELEBRATED. Msgr. Gerardo O.
Santos, Executive Secretary of the
Episcopal Commission on Catechesis
and Catholic Education, 25th sacerdotal
anniversary, September 29, 2009. Msgr.
Santos has been the Commission’s Executive Secretary since 2001 and up to
the present. Aside from his demanding
work in ECCCE, he is also the current
President of the Catholic Educational
Association of the Philippines (CEAP)
and Regional Director for CEAP-NCR.
Msgr. Santos is also the Director of
the Archdiocesan Catechetical Ministry (ACM-Manila), the Minister of
the Ministry of Catechesis and Catholic Education, the President of the
Manila Archdiocesan and Parochial Schools (MAPSA), Superintendent
of the Roman Catholic Archdiocese of Manila Educational System, the
President of Pasig Catholic College, the Director of Nazarene Catholic
School (Quiapo, Manila) and San Pablo Apostol Learning Center (Tondo,
Manila). He is also currently a Professor of Moral Theology at the Divine
Word Seminary School of Theology in Tagaytay City.
RELAUNCHED. DWBS, Diocese of Legazpi’s AM radio station, on the
occasion of its 18th foundation anniversary, September 25, 2009. The
second radio station established in the region after of Sorsogon, DWBS
was inaugurated in Tabaco, Albay with Fr. Manuel Camu as its first director.
The station was later transferred in the compound of St. Gregory Cathedral
in Old Albay district, and much later to the former studio of now defunct
DWGW IBC Legazpi before it finally moved to its present location in Landco
Business Park. Bishop Lucilo Quiambao presided the concelebrated Mass
with seven priests including Catholic Media Network President Fr. Francis
Lucas and current DWBS Director Fr. Paul Barandon.
DIED. Fr. Hipolito Aberion, SSP, 48, of massive cardiac arrest, August 4,
2009, Feast of Transfiguration of Jesus. Fr. Aberion has spent 32 years
of his life as a Pauline, 21 years of it as a priest.
DIED. Sr. Ma. Rufina B. Figueroa, RVM, September 16, 2009.
September 28 - October 11, 2009
Pastoral Concerns
B1
Challenges of poverty in
need or in plenty
A talk delivered at the Manila Archdiocesan General Pastoral Assembly (MAGPAS Vision – III), August 1, 2009
By Gaudencio B. Cardinal Rosales
IN our last reflection we delved on values
and how they can determine a person’s
choices and style of life. A profound
desire can transform into greed capable
of blinding an individual in the path of
righteous living. Some persons’ greed has,
in the past, caused the suffering of many,
while the seeming good fortunes of others
cause the poverty of still many more.
Reversals in the fortune of people
are sometimes caused by the people
themselves through carelessness,
through wrong decisions in savings or
in the placement of investments. Hardly
can it be pointed out that a person was
poor because s/he was lazy. It was
mostly for lack of opportunity for work
or insufficient pay for work that the
people become poor. Sometimes it is
because of the work of others that the
poor become poorer.
When statistics are presented in order
to persuade others that the economy
has grown and progressed, the whole
economic development presentation
may sound convincing. More dollars
have into the coffers of the country; the
national debt has been lessened while
roads and bridges have linked peoples
and their products to market. We do not
say that figures always lie, but that they
also do not tell the entire truth.
Development of People as Seen at the
Dinner Tables and Healthy Homes
The optional gauge of economic
progress and the development of people
is not the stale statistical figures but
when people and families have enough
food and nutritious food in their dinner
plates, a decent home to live in, healthy
children who are able to attend school,
while their parents have their decent
work with which to support their
families. To subsist with “begged for”
food in underprivileged conditions,
with homes in literal hovels and spaces
under the bridges, is a declaration
of underdevelopment of people in
communities that are not Christian. The
truth is that a truly Christian community
can never tolerate that the hunger and
destitution of others be unattended.
It was said of early communities of
Christians that as they believed in the
same Jesus Christ they owned things
in common, “they sold their goods and
possession and distributed the proceeds
among themselves according to what
each one needed.” (Acts 3:44).
What does it mean when People are Poor?
There are poor people among us today
and there will still be poorer people
tomorrow, as there also were many in
the past. In fact it was the Lord Jesus
who said in answer to Judas Iscariot
the traitor, “the poor you will always
have with you.” The first meaning is the
statement of a fact that there will always
be those in need among us who will need
our attention, our help. And the presence
of the poor was to counter distinguish
the presence of Jesus who would not
always be with the apostles.
Never will we be able to live without
the poor around watching us. The
presence of the poor is a constant
reminder to all by many a Lazarus who
watched the rich man war with a great
appetite, while the poor begged only
for crumbs and little bits of waste (or
leftover) from the wanton feastings and
gluttonous meals of the wealthy. What is
the meaning of being poor in the midst
of relative plenty? The hungry man who
catches a rich man eat in plenty would
be driven to self-pity and ultimately,
envy. And if attempts for food erupts
from the heart of a starving person,
Christian teachings says that a certain
kind of rashness born of extreme need
would even be condoned.
And then we ask, “why wait for the
violence of the suffering, the poor and
the victimized?” Why look forward
to the consequences of an economic
melt down, like what is presently
being experienced, where many who
had lost their work or those already
without work had lately been pushed
to a homeless existence and to survive a
starvation diet? And we ask the serious
question again: Is love only possible
when people are in need or when people
only suffer? Obviously love is possible
among all people all the time, the
healthy and weak ones, young and the
old, among those in the families, among
lovers, friends, and from Jesus Christ the
Son of God, even for our enemies (if we
have them). “Love not only those who
love you; but love even your enemies.”
© Noli Yamsuan /RCAM
Vol. 13 No. 20
“Give to the poor, the hungry”…even to
your enemies”…What occasion or what
scenario then are people still waiting for
in order to practice charity?
Charity Is Always Timely!
Will there ever be a time, a place or
a situation where charity is no longer
necessary? Some people think that in the
near future when the ideal community or
society is built peacefully on justice, where
there is enough for everyone, a home for
every family and education is available
to all, there will no longer be a need for
charity. The Church believes otherwise
“that there will never be a situation where
the charity of each individual Christian
is unnecessary, because in addition to
justice man needs, and will always need,
love.” (DCE, 29).
Love is not only the summary of all
commandments. It is the basic relationship
among people. And when Jesus said,
“Love one another as I have loved you.”
(John 15:12). There are immediately two
meanings that we can put to his statement.
The first is that the love with which we
love is only in imitation of the love of
Challenges / B7
© Noli Yamsuan /RCAM
CBCP Monitor
Updates
B2
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
The Legates of the Roman Pontiff
I have often wondered just what
the Papal Nuncio is and what the
role of the Papal Nunciature is. I
am even more confused when I read
in the news that the Papal Nuncio
would lead the traditional toast of
the diplomatic corps, implying his
position of honor among the different
legates. Can you please clarify this
matter to me?
A Brief History of the
Institution
The practice of churches
sending representatives to
other communities or even to
civil authorities can be traced
to the earliest times of the
Church. By the 5th Century,
the Pope—who by that time had
assumed responsibility both for
the ecclesiastical and civil life of
the city of Rome—began sending
permanent representatives to the
Imperial Court in Constantinople.
This was the start of the current
practice of nuncios who represent
the Holy See both to local churches
and to civil governments.
By the Middle Ages, the popes
were granting certain residential
bishops special powers over
neighboring bishops, which
went beyond the prerogatives of
Metropolitans (e.g., Thessalonika
in Illyricum, Arles in Gaul,
Tarragona and Seville in Spain).
They were called Apostolic
Vicars, a title that by the 9th
Century had gradually evolved
to legatus natus—i.e., legates
with the innate appointment to
those particular sees. Eventually
the persons occupying such
positions became known as
primates.
In contrast, a person sent on
a more transitory mission was
known as legatus missus—i.e., a
legate sent for a specific purpose.
When a cardinal was sent on such
a mission, he was known as a
legatus a latere—i.e., sent from
beside the Pope. Better equipped
for their tasks—and more closely
allied to the Popes—legates of
this type gradually took on more
stable functions in the places
where they were sent. At the
same time, the legati nati slowly
lost their significance, such that
by the CIC 17, they lost their
special rights as such.
Gregory XIII reorganized
the system of legates in the
16th Century and established
permanent nunciatures,
originally with the principal task
of implementing the Tridentine
Reform. This system received
further international recognition
in the Congress of Vienna (1815),
which gave special prerogatives
to papal nuncios in consideration
of their spiritual mission. In
more recent times, the Vienna
Convention (1961) modified
such special status, but retained
recognition of the right of the
Holy See to send representatives
under international law.
noteworthy in the present canon
is the apparent lack of justification
of such a right of legation, which
on the other hand we find in the
ecclesiology of Vatican II and in
the commentaries that have been
written regarding this material
since the publication of Sollicitudo
omnium Ecclesiarum.
1) Legation ad intra. This
refers to the sending of legates
to particular Churches, and
finds its primary justification
in the right-duty of the Roman
Pontiff to nourish ecclesial
communion through instruments
City—underlining the unique
identity of the Church in the
international community.
Kinds of Papal Legates
Can.363 — §1. To legates of
the Roman Pontiff is entrusted
the responsibility of representing
him in a stable manner to
particular Churches and also to
states and public authorities to
which they are sent.
§2. They also represent the
Apostolic See who are appointed
to a pontifical mission as delegates
or observers at International
Apostolic Nuncio to the Philippines, His Excellency, Archbishop Edward Joseph Adams, DD
Female servers in the
extraordinary form
(Father Edward McNamara, professor of liturgy at the Regina
Apostolorum University, answers the following query:)
Q: Is there any definitive answer available regarding the use
of female servers at celebrations of the extraordinary form of
the Roman rite?—A.J., Pontypridd, Wales
A: Although a clarifying instruction on several such questions
was frequently described as “imminent,” a long time has passed
and it would seem that it is still in the pipeline.
All the same, it is important to remember that, even in the
ordinary form, the use of female altar servers is in virtue of a
specific permission and is not automatic. As the Holy See has
explained on several occasions, the local bishop may permit
the use of female servers but may not oblige the pastor to use
them.
Also, the Holy Father’s motu proprio granting permission
for the celebrations of the extraordinary form was for the
Roman Missal according to the edition issued under Pope John
XXIII. Since the rubrics of this missal in no way contemplate
the possibility of female servers, then it must be surmised
that only altar boys or adult men are allowed as servers in the
extraordinary form of the Roman rite.
To help us to understand the underlying logic behind this
we can reflect on a particular situation.
It appears there was at least one case in which women were
allowed some functions habitually carried out by the servers.
In the preface to the 1936 first edition of H.E. Calnan’s guide
for altar servers, he mentions the following circumstance: “In
most parishes, a dozen influences combine to restrict the supply
of efficient Mass servers. Layfolk must be asked to serve at
short notice, or without warning. A woman with knowledge
of Latin may venture, because she has only to answer and not
to move about.”
The case foreseen here is when there were no assigned altar
servers present. In such a plight a woman with knowledge of
Latin could do the responses.
A woman could carry out this role because it was properly
speaking a role of the assembly. In making the Latin responses
the altar boys in a way represented and substituted the
assembly, who frequently did not know the liturgical language.
One of the challenges of being an altar boy (and a source of
legitimate pride to his parents) was memorizing the Latin
texts to be recited.
However, years before the conciliar reform there was already
a liturgical movement that encouraged the whole assembly’s
recitation of these parts, and not just the server. This practice is
relatively common today among communities that habitually
celebrate the extraordinary form.
Father Calnan’s mention that the woman “has only to answer
and not move about” makes it clear that she did not carry out
any of the other functions of the altar boy in serving the Mass.
Since in these roles the altar servers substituted some of the
functions of those who had received minor orders (and who
were thus canonically numbered among the clergy), only males
could carry out these functions.
In the ordinary form the clerical minor orders have been
replaced by the lay ministries of lector and acolyte. However,
even though they are lay ministries, only males may be
instituted as lectors and acolytes. Since instituted lectors and
acolytes are uncommon in most parishes, other lay readers and
servers may be delegated. At this stage the rubrics allow either
men or women to be chosen as readers and, were permitted,
as servers.
In the extraordinary form, though, the minor orders and the
liturgical logic behind them still exist. For this reason I would
say that in this form the rule reserving altar service to boys or
men remains in force.
In the light of the Vatican II
provision that the office of legates
be more precisely defined (CD, 9),
Paul VI issued the Motu Proprio
Sollicitudo omnium Ecclesiarum
(24.VI.1969). Although this is
the major source of the canons
regulating papal legates in the
present Code, the brevity with
which the material is treated in
the Code—coupled with the fact
that the Code has not reordered
the material ex integro (cf. c.6)—
makes it still the main source of
particular law for the institution
(cf. c.20).
Justification of Papal Legates
Can.362 — The Roman
Pontiff possesses the innate and
independent right to appoint,
send, transfer and recall his own
legates to particular Churches
in various nations or regions, to
states and to public authorities;
the norms of international law
are to be observed concerning
the sending and the recalling of
legate appointed to states.
Before anything else, the
legislator proclaims the right of
legation of the Roman Pontiff as
innate—i.e., not stemming from
anything outside the juridic
order of the Church, but rather
arising from the very perfection
of that order itself. The corollary
claim of its being independent
is just a consequence. What is
aforementioned offices to
ecclesiastical men—i.e., clerics—
many of whom are bishops
(actually archbishops in many
cases).
3) Legates to International
Organizations, Various
Conferences or Meetings—
which the aforementioned motu
proprio allows to be laymen as
well as clerics. They are of two
kinds:
a) Delegates—are those with
voting status.
b) Observers—are those
without voting status. The Holy
See maintains such legations at
the United Nations, in various
UN-related organizations, at
the Organization of American
States, etc.
© Noli Yamsuan /RCAM
By Fr. Jaime B. Achacoso,
J.C.D.
that manifest his solicitude
towards the particular Churches
and all the faithful. On the other
hand, the reference to various
nations or regions allude to the
advisability—in certain cases—
that the Holy See not follow the
geo-political division of a given
territory. For example, given a
low Catholic population, only
one legate may be sent to take
care of the particular Churches
comprising several countries,
with the seat of the legation in the
country that offers more security
for the same.
2) Legation ad extra. This
refers to the sending of legates to
states and to public authorities,
which finds its constitutional
foundation in the religious
mission of the Church (cf. GS,
n.42), understood as a duty “to
be present in the community of
peoples ... by means of its official
channels” (GS, n.89).
It is noteworthy that in the
present Code, the legislator
has gone beyond the previous
formula that limited such legation
to States, to now include other
public authorities—a formula
moreopentofurtherdevelopment
of political communities and the
international community. It is
also interesting to note at this
point that the title by which papal
legates to States are accredited is
that of the Holy See—not Vatican
Councils or at conferences and
meetings.
According to this canon, there
are three basic types of legates,
the first two mentioned in §1 and
the third type mentioned in §2 of
the present canon:
1) Apostolic Delegates—are
the legates who represent the
Pope to the particular Churches
but not to the civil government.
2) Legates to both Particular
Churches and Civil Governments
— can in turn be of various types
and dignities:
a) Nuncio—is a legate who
holds the rank of ambassador
and enjoys the privilege of being
automatically the dean of the
diplomatic corps in the capital
where he serves.
b) Pro-Nuncio—is also an
ambassador but without the
special privilege of being
automatically the dean of the
diplomatic corp.
c) Inter-Nuncio—is an
extraordinary envoy and minister
plenipotentiary: a rank used in
diplomatic norms when relations
have not yet consolidated to the
ambassadorial level.
d)RegentsandChargésd’affairs
with Special Instructions—can
also serve as permanent legates
below ambassador level under
certain circumstances.
Sollicitudo omnium
Ecclesiarum limits the
Ecclesial Functions
The importance and priority
of the ad intra—over the ad
extra—functions of Papal Legates
is acknowledged by the legislator
not only by explicitly stating
they constitute a principal duty,
but by giving them a separate
and prior treatment in the Code.
Again reserving the matter of
the ad extra functions for a later
Lesson, we concentrate at the
moment on c.364.
Can.364 — The principal duty
of a pontifical legate is to work
so that day by day the bonds of
unity, which exist between the
Apostolic See and the particular
Churches, become stronger and
more efficacious. Therefore, it
belongs to the pontifical legate
for his area:
1º to send information to the
Apostolic See on the conditions
of the particular Churches and all
that touches the life of the Church
and the good of souls;
2º to assist the bishops by
action and counsel, while leaving
intact the exercise of the bishops’
legitimate power;
3º to foster close relations with the
Conference of Bishops, by offering
it assistance in every way’
4º to transmit or propose
the names of candidates to the
Apostolic See in reference to
the naming of bishops and to
instruct the informative process
concerning those to be promoted
in accord with the norms given
by the Apostolic See;
5º to strive for the promotion
of matters which concern peace,
progress and the cooperative
efforts of peoples;
6º to cooperate with the bishops
in fostering suitable relationships
between the Catholic Church
and other churches or ecclesial
communities and non-Christian
religions also;
7º in concerted action with the
bishops to protect what pertains
to the mission of the Church and
the Apostolic See in relations
with the leaders of the state;
8º to exercise the faculties
and fulfill the other mandates
committed to him by the
Apostolic See.
As the opening line of the
canon affirms, the principal
ecclesial duty of the legates is to
promote the unity of the Church,
in keeping with the key role of the
Petrine ministry in the Church as
a service to unity. This principle,
as it where, is the hermeneutic
key to the proper interpretation
of the provisions of this canon.
Liturgical garb for habit-wearers
(Father Edward McNamara, professor of
liturgy at the Regina Apostolorum university,
answers the following query:)
Q: My question has to do with the liturgical
vesture of habit-wearing religious priests. I
recall reading in the General Instruction of
the Roman Missal [GIRM] that the priest
should wear an amice if his alb does not cover
his “street attire.” Do you think a blessed
religious habit counts as “street attire”? (I
agree that an ordinary clerical shirt would.) Is
it correct for religious priests (wearing a habit
with a hood) to wear the habit’s hood outside
of the alb, or should it be covered? Also,
is there any support from the documents
for suggesting that altar servers wearing
religious habits should wear a surplice as
well?—J.F., Washington, D.C.
A: Regarding sacred vesture of ministers
at Mass, the GIRM states: “336. The sacred
garment common to ordained and instituted
ministers of any rank is the alb, to be tied at
the waist with a cincture unless it is made so
as to fit even without such. Before the alb is
put on, should this not completely cover the
ordinary clothing at the neck, an amice should
be put on. The alb may not be replaced by a
surplice, not even over a cassock, on occasions
when a chasuble or dalmatic is to be worn or
when, according to the norms, only a stole is
worn without a chasuble or dalmatic.
“337. The vestment proper to the priest
celebrant at Mass and other sacred actions
directly connected with Mass is, unless
otherwise indicated, the chasuble, worn over
the alb and stole.
“338. The vestment proper to the deacon
is the dalmatic, worn over the alb and stole.
The dalmatic may, however, be omitted out
of necessity or on account of a lesser degree
of solemnity.
“339. In the dioceses of the United States
of America, acolytes, altar servers, lectors,
and other lay ministers may wear the alb or
other suitable vesture or other appropriate
and dignified clothing.”
To this may be added the norm issued in the
instruction “Redemptionis Sacramentum,”
No. 126, “The abuse is reprobated whereby
the sacred ministers celebrate Holy Mass
or other rites without sacred vestments or
with only a stole over the monastic cowl or
the common habit of religious or ordinary
clothes, contrary to the prescriptions of
the liturgical books, even when there is
only one minister participating. In order
that such abuses be corrected as quickly as
possible, Ordinaries should take care that
in all churches and oratories subject to their
jurisdiction there is present an adequate
supply of liturgical vestments made in
accordance with the norms.”
From these documents it is clear that the
religious habit would be considered as “street
attire.” In the liturgical books this expression
is used in contrast to the sacred vestments and
thus all other clothing, including a bishop’s
cassock, would fall under the category of
street attire or as in the present translation
the “ordinary clothing.”
Thus the alb should always cover a
religious habit for Mass and if necessary an
amice should be used to cover the neck. The
difficulty with the hood is a practical point
that depends on its design. Some religious
have a detachable hood that can be removed
before vesting for Mass while others are
sufficiently flat to be covered by the alb.
I would say that wearing the hood outside
the alb is to be avoided whenever possible.
But this is probably less distracting than a
priest’s sporting a singular bulge beneath the
alb. If necessary, a loose alb can be specifically
designed so as to cover the hood.
The religious habit is a sign of total dedication
to God, but it is not, properly speaking, a
liturgical vestment. Therefore, when a religious
is serving as acolyte at Mass or some other
sacred function, he should wear some form of
sacred garment over his habit. This garment
may be an alb, but the surplice is probably
more appropriate as it also allows the habit to
witness the wearer’s consecration.
The use of special liturgical vesture is
important, even for those who habitually don
religious garb. Sacred vestments express the
out-of-the-ordinary, exceptional and festive
character of the celebration and induce those
present to participate in an unhurried, devout
and truly active way.
Diocese
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
B3
LEFT: Most Rev. Lucilo B. Quiambao. RIGHT: St. Gregory the Great Cathedral
Diocese of Legazpi
By Fr. Joseph Salando
THE Diocese of Legazpi
comprises the civil province
of Albay, a province with a
population of 1.2 million,
97 per cent of which are
Catholics. Its titular patron is
Nuestra Señora de Salvacion,
and its secondary patron is
St. Gregory the Great.
Albay lies between Sorsogon and
Camarines Sur Provinces. It is a province
of subpeninsulas and a lengthy coastline,
bounded on the north and northeast by
Camarines Sur and Lagonoy Gulf, on the
south by Sorsogon, on the east by the
Pacific Ocean and on the west by Burias
Pass. It has a total land area of 2,552.6
sq. km. Its most prominent geological
feature is the famous Mayon Volcano,
with an elevation of 2,421 meters,
considered by many as the volcano with
the most perfect cone in the world. But
this beautiful mountain is also known
for its fury during eruptions, burying
villages, with boulders, lava and ash.
The province also lies well within the
“typhoon belt” of the country.
The diocese counts the Cagsawa
church ruin, and several ancient
churches of volcanic rocks and Mexican
baroque architecture, among its priceless
cultural heritage. Notable among these
are the churches of Daraga (recently
declared a National Cultural Treasure
by the National Museum) and Tabaco
(numbered among the country’s
Cultural Heritage Sites by the National
Commission on Culture and the Arts).
Creation of the diocese
The first Franciscan missionaries set
foot in Bicol and established the first
Catholic settlement in 1578. The place
was named Santiago de Libon, now a
municipality in the Province of Albay.
The Diocese of Legazpi was created
on 29 June 1951 and is a suffragan of the
Archdiocese of Caceres. Later in 1974,
the island-province of Catanduanes
was separated from the territory of the
diocese to form the Diocese of Virac.
Bishops
The diocese has had five bishops so
far: 1) Most Rev. Flaviano B. Ariola, D.D.
(1952-1968); 2) Most Rev. Teotimo C.
Pacis, CM, D.D. (1969-1980); 3) Most Rev.
Concordio Ma. Sarte, D.D. (1980-1991);
4) Most Rev. Jose C. Sorra, D.D. (19932004); 5) Most Rev. Nestor C. Cariño,
D.D. (2005-2007). At present, Most Rev.
Lucilo B. Quiambao, D.D., leads the local
Church as Apostolic Administrator.
Aside from the aforementioned
bishops, the diocese has also given the
Universal Church, four other bishops
who were either native sons of Albay or
canonically incardinated to the diocese
at the time of their appointment, namely:
1) Most Rev. Casimiro M. Lladoc,
D.D.(+), first Bishop of Bacolod; 2) Jose
T. Cardinal Sanchez, Prefect-emeritus
of the Congregation of the Clergy; 3)
Most Rev. Teopisto V. Alberto, D.D.(+),
first Bishop of Sorsogon and former
Archbishop of Caceres; 4) Most Rev. Joel
Z. Baylon, D.D., Bishop of Masbate.
First Legazpi Diocesan Synod
In June 2000, Bishop Jose C. Sorra
convoked the first synod of the diocese,
with the theme “Fan into flame the gift
the God gave you” (2 Tim 1, 6). During
the synod, structures and programs
were evaluated and updated, and
commitment to evangelization and
Being Church
The diocese is composed of 43
parishes, three quasi-parishes and two
chaplaincies (PNP and Navy). The
creation and development of BECs
(Basic Ecclesial Communities) is the
diocese’s major pastoral thrust and hope
for a new way of being Church. Though
majority of the faithful still needed to be
reached by the program, nevertheless,
most parishes already have thriving and
active BECs.
The 65 communities of the NeoCatechumenal Way in various parishes
make Legazpi the diocese with the
Vocations
Traditionally, the Bicol Region is a rich
source of vocations to the priesthood and
religious life. As of latest count, there are
81 diocesan priests presently working in
the diocese. Around 49 are outside the
diocese either doing pastoral ministry,
in dioceses in the country and abroad,
or pursuing further studies. There are
also 36 religious priests serving in the
diocese.
The town of Bacacay boasts of having
contributed more than 85 priests (and
counting) who are either native of the
place or who have strong roots in the
“To achieve this Vision, we commit ourselves to our Mission: 1)
Preach Jesus Christ as the only Lord and Savior of the world and
the Church as the dispenser of the grace of redemption; 2) Renew
our faith and personal conversion to Jesus Christ; 3) Pursue integral
evangelization and post-baptismal catechesis towards total human
liberation and social transformation; 4) Renew the principal agents
of evangelization: the clergy, religious and laity; 5) Renew families,
parishes, schools and workplaces; 6) Uplift the poor and develop
the youth with their potentials; 7) Create small caring communities
that reflect our new way of being Church; 8) Foster ecumenical and
inter-religious prayer and dialogue; 9) Harness the means of social
communication for evangelization; 10) Uphold and promote the
integrity of creation; and 11) Witness to the life of Christ Jesus and
His Gospel values, reflecting truly Christian lives that are maka-Dios,
makatao, makabayan and makakalikasan.”
pastoral service were renewed.
A new diocesan Vision-Mission
was also formulated:
“A Christ-centered communion
of communities, living the life of
the Spirit in God the Father, in
union with the poor and the young,
bearing witness to justice, love,
total liberation and development in
harmony with creation - under the
care of Our Mother of Salvation.”
“To achieve this Vision, we
commit ourselves to our Mission:
1) Preach Jesus Christ as the only
Lord and Savior of the world
and the Church as the dispenser
of the grace of redemption; 2)
Renew our faith and personal
conversion to Jesus Christ; 3)
Pursue integral evangelization
and post-baptismal catechesis
towards total human liberation
and social transformation; 4)
Renew the principal agents
of evangelization: the clergy,
religious and laity; 5) Renew
families, parishes, schools and
workplaces; 6) Uplift the poor
and develop the youth with their
potentials; 7) Create small caring
communities that reflect our new way
of being Church; 8) Foster ecumenical
and inter-religious prayer and dialogue;
9) Harness the means of social
communication for evangelization;
10) Uphold and promote the integrity
of creation; and 11) Witness to the life
of Christ Jesus and His Gospel values,
reflecting truly Christian lives that are
maka-Dios, makatao, makabayan and
makakalikasan.”
IMPORTANT FACTS
Bishops …………………………………. 3
Diocesan Priests:
Working in the Diocese .…………….. 81
From other dioceses
Working in the diocese ……………. 9
Retired ……………………………….... 7
Deacons ……………………..………… 3
Religious Priests:
Filipino ……………...………………... 34
Foreign ……………………………….. 2
Religious Brothers:
Filipino ………………………………… 11
Foreign ..……………………………... 1
Religious Sisters:
Filipino …..…………………………… 151
Foreign ….……………………………. 5
Seminaries …………………………….. 2
Seminarians:
High School …………………………. 84
Pre-College …………………………... 11
Philosophy …………………………… 49
Theology …………………….………… 24
Population ………..…………… 1,213,176
Catholics …………..…………... 1,127,421
biggest Neo-Catechumenal membership
in the country.
The following is a non-exhaustive
list of active movements and
organizations that foster the spirit of
ecclesial community in the diocese:
the Parish Renewal Experience
(PREX), El Shaddai, Couples for
Christ (CFC), Marriage Encounter,
and the Brotherhood of Christian
Businessmen and Professionals
(BCBP).
place. The Parish of St. Rose of
Lima in Bacacay celebrates its
350th anniversary as a parish
this year.
The St. Gregory the Great
Minor Seminary (89 seminarians)
and the Mater Salutis College
Seminary (79 seminarians) are the
formation houses of the diocese.
There is also a program for the
Pre-College Formation Year and
the Spiritual-Pastoral Formation
Year (SPFY).
With the Vicar for the Clergy,
Msgr. Ramon C. Tronqued, at
the helm, a renewed commitment
to clergy welfare is being
undertaken. The program has
three components: health care,
pension plan and on-going
formation. Arrangement has been
made with the Dominican-run
Aquinas University of Legazpi for
the offering of an MBA Executive
Clergy Track with concentration
on Pastoral Management. The
schooling of the first batch of MBA
student-priests is on-going.
Year for Priests
Pope Benedict XVI’s declaration of the
Year for Priests was welcomed not only
by the clergy but also by the religious
and lay faithful in the diocese for its
potential to inspire mutual support
between clergy and laity in responding
to the demands of the faith today.
Education
The Catholic schools in the diocese,
including the Divine Word College and
Aquinas University, form the Catholic
Educational Association of Legazpi
(CEAL).
Social Action
The people’s experience with disasters,
natural and man-made, turned the Social
Action Center into one of the leading
social action centers in the country
in terms of innovative programs and
responsive organization.
SAC’s programs include: 1) a Poverty
Reduction System: further composed
of programs on good governance,
health, small enterprise development
and bio-intensive gardening; 2) Social
Services Program, which includes the
award-winning Child Abuse Prevention
and Intervention Unit (CAPIU); and 3)
Disaster Management Program, which
focuses on disaster risk reduction
and climate change adaptation in
collaboration with concerned national
and local government agencies.
SAC’s Training and Formation
Department, not only handles staff
training, but also responds to their
spiritual needs. It is also in-charge
with issues advocacies, among which
is the campaign against the infamous
polymetallic mine in Rapu-Rapu Island
previously owned by Australians, now
operated by Koreans and Malaysians.
The department either spearheads
or is actively involved in efforts at
responding to coal mining in Batan
island, cement factory in Camalig, extrajudicial killings, graft and corruption,
improving the local electric cooperative,
and preparations for the coming national
and local elections.
The SEDP-Simbag sa Pag-asenso
Inc., started as a SAC program but
later spun-off and grew into the biggest
microfinance institution in southern
Luzon, serving more than 22,000
clients. Recently SEDP received a “Most
Inspiring Bicolano Entrepreneur”
Special Award from Go Negosyo, and
a “2009 Presidential Citation for Best
Practice in Improving Access to Finance”
from Malacañang.
Moving Forward
In late 2006, super typhoons Milenyo
and Reming struck Albay along with
other nearby provinces. Albay was one of
those hardest hit. More than a thousand
were killed. Most of the buildings
sustained major damages, and around
80% of homes were either unroofed or
razed to the ground. Whole barangays
were washed away by floods. Many
people were deprived of livelihood.
The outpouring of generosity from
countrymen and foreigners and the
various local initiatives to respond to the
disaster have enabled the Albayanos to
rebound fast, move forward and forge
our identity as a people gifted with great
resiliency and faith.
Among the welcome developments
brought about by the disasters have been
the renewed appreciation and concern
to the environment among the people.
The faithful have also found reassurance
in the praying of the Oratio Imperata
against typhoons and other calamities.
Features
B4
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Families becoming own censor
www.mercatornet.com
By William West
Bible
campaign
aims to
distribute
100k bibles
to families
by year’s end
AS films, music and the internet
become less and less child friendly
many parents are taking over
the task of censorship from
government bodies.
Has the time come for families
to become their own censors—to
take over a task long considered
the province of governmentbacked agencies? There are two
main reasons for raising the
question—first, because these
days government bodies seem
to be neglecting their duties in
this area, and second, because
parents (thanks to the age of
computerization) now have the
capacity to do the job themselves.
Whatever your opinion, the fact
is that more and more parents are
taking up the challenge, not only
where the films they show their kids
areconcerned,butinallareasofaccess
to information and entertainment,
from news publications and music
to internet access.
Let’s look at the last of these
first: censoring the internet. I
live in a country (Australia)
where the national Government
has promised to introduce
compulsory filtering by internetaccess providers. If it succeeds it
would be the first government in
an advanced Western democracy
to do so. But you wouldn’t want
to have been holding your breath
for it to happen ─ you would have
expired long ago.
When the present Labour
Government, headed by Prime
Minister Kevin Rudd, came to
power almost two years ago, part
of its election platform was that
it would introduce mandatory
filtering of all internet access,
specifically to protect Australian
children. The proposal has
encountered violent opposition,
both from those who argue that
it is technically impossible and
those who reject it as a violation
of personal freedom.
But even if government
overcomes these immediate
hurdles, there is the question of
whether the software it chooses
will be up to the task. The previous
government attacked the problem
by making no less than four separate
software programs available for
families to install on their home
computers. In my own tests, all of
them failed in significant ways. In
short, they were all duds.
But despite all of this, most
families have already come up
with their own solution. They
have downloaded some of the
excellent commercial software
now available, including freeware
programs. After sampling many
programs, I agree with those who
say the best solution available at
present is the K9 program—an
industrial strength program that
has been made available free of
charge for home use.
One of the big pluses of this
program is that it allows parents
to choose which categories of
internet sites that they want to
censor. It also allows them to block
access to individual sites that they
believe are unsuitable for their own
children. In short, parents who
have the energy to spend a little
time on the problem have solved
it long before the government (if
it ever does!) and they have been
able to tailor the solution to their
own values and the special needs
of their own children.
Moving on to film censorship:
while preparing an article recently
for Perspective magazine I spoke
to parents and film reviewers who
agreed that government-backed
censorship has been failing
radically in recent times. Many
parents said they had turned to
censoring films themselves—even
movies that were clearly meant to
be suitable for young children.
As standards of morality in
the cinema have been slipping—
particularly in Hollywood—so,
it seems, have standards in film
censorship. More and more films
have levels of violence and sexual
deviation that would have been
almost unimaginable even 20 years
ago. Often it seems sex scenes have
been inserted merely to get an
adult rating for a film, so the film
will not be seen as a kid’s flick.
As one parent explained: “I
am not comfortable with letting
professional censors who spend
half their lives watching violent
and semi-pornographic movies
to decide what is acceptable for
my children. I reached the point
where I had been burned one too
many times by the ratings system
to place my confidence in it, so I
decided that I’d never allow my
kids to watch any movie I hadn’t
at least viewed myself.”
There is, of course, the question
about whether it is ethical to
edit films yourself. But at least
one father I spoke to was livid
at the thought that he could be
prevented from protecting his
own children in this way.
“I believe it is completely
ethical to edit a movie that you
have paid for in order to make
it suitable for your kids. Even if
you have only rented it, as long
as you delete the movie after the
family has watched it, nobody
should be concerned that you
cut out material that you believe
is inappropriate for your kids.
After all, that is what government
censors do. The idea that someone
could say I don’t have the right to
edit out smut and pornography
from what my children watch
really incenses me.”
The software to “rip” (copy)
and edit films has been available
online for years. Some programs
are shareware, but for parents
with tight budgets there are even
freeware programs available. One
of the most popular seems to be
DVD Shrink. At Download.com
alone it has been downloaded
more than 299,000 times.
As already mentioned, parental
censorship of the media can even
extend to music. One parent told
me: “Our four children, three of
whom are now in their teens, love
music of all kinds from classical to
the latest pop and rock, but they
have never listened to a radio
station. My wife and I are real
music fans and we have exposed
them to what we consider to be the
best music produced over the past
40 or 50 years. Thanks to digital
music you can pick and choose
whatever you want to listen to ─
you don’t have to submit yourself
to someone else’s playlist, as well
as their often inane and sometimes
offensive banter as well. There
was a time when you had to listen
to radio to get the latest news and
weather etc, but these days all
that is available on the internet,
so there isn’t the need that there
used to be to listen to radio.”
Not only is it possible to pick
and choose which songs you want
your children to hear, but you
can even edit the music. As one
parent said: “Occasionally you
come across a song that is worth
letting your kids hear, maybe
because it is a particularly good
example a particular style or genre
of music, but it may have a swear
word or something off-colour at
the beginning or end of the song.
There are plenty of programs
around now that allow you to edit
out things like that. We have used
them a number of times.”
Of course, the internet
libertarians who believe that
information does not only “want
to be free”, but that it wants to be
free of all moral constraints, might
baulk at this sort of thing. But that
is one of the great things about the
digital age—even if governments
and their agencies are forced
to take account of such views,
individual families don’t. The
liberties allowed by the digital age
are not restricted to libertarians.
They allow all of us some measure
of choice—even parents who want
to act as their own censors.
(William West is a Sydney-based
freelance journalist and editor
of Perspective magazine. This
is reprinted with permission by
MercatorNet)
Asian youth to join Taize
‘Pilgrimage of Trust’ in Manila
CFC-FFL WWP head Bro. Bonjie Bonjibod addresses the beneficiaries of bibles during distribution. (Photo courtesy of Juliet G. Rivera)
THE bible campaign jointly organized by
the Episcopal Commission for the Biblical
Apostolate (ECBA) and Philippine Bible Society
(PBS) is aiming to hit its target of distributing
100 thousand bibles to poor families by the
end of the year.
The “May They Be One” bible campaign, a
joint project of the Biblical Commission of the
Catholic Bishops Conference of the Philippines
and Philippine Bible Society aims to give out
five million bibles to five million poor Filipino
families in five years.
So far, 70,000 families have already received bibles
throughparishes,basicecclesialcommunities,religious
and lay organizations funded by bible partners and
initial fund raising activities by organizers.
But with only three months to go before the
year ends, organizers have to work double
time to raise the needed P8.5 million to cover
the costs of bible distribution.
PBS general secretary Nora Lucero said the
task seems daunting considering the little time
left in their hands, but she is happy with the
help that keeps on coming their way.
“This seems an impossible task considering
that we have only have about three months to
go but the campaign has drawn the help of other
Bible Societies and we have the opportunity to
exceed our goal,” she said.
Lucero said the American Bible Society has
pledged a donation of US$100,000 (roughly
P5 million) for the campaign as long as they
raise the same amount by year’s end. She said
almost P1.5 million (approximately US$30,000)
has already been raised.
“The exciting thing about the proposal is
that the Bible Society concerned has offered to
raise the same amount again for us next year
if we meet the December 31 deadline,” Lucero
said, adding: “That means that for every P50
(US$1) given, potentially P200 (US$4) will be
raised for this crucial campaign.”
The PBS general secretary said it remains a
challenge both for ECBA and PBS to find enough
people who can donate amount ranging from
P150 to P150,000 to help the campaign.
“The great thing about this campaign is that
anybody can be involved,” she said. “Any
donation our friends and supporters make will
collectively ensure we achieve this significant
goal and potentially multiply the donations by
four to provide subsidized Bibles to over 200,000
poor families,” Lucero added.
Manila Archbishop Gaudencio Cardinal Rosales
has earlier commended the campaign to put a
scripture in every home, noting that despite being
a Catholic nation, many Filipino families do not
own a bible.
“Indeed, putting a Bible in every home is
putting Christ in every heart,” he said.
Bible distribution to families which is
coordinated by parishes, ecclesial communities
and lay organizations are accompanied by values
formation and bible seminars to ensure that
recipients truly benefit with the campaign.
The bible crusade hopes to encourage
Filipinos to read and live the Bible that could
effect national transformation to the country’s
spiritual, moral and social stability.
The MTBO five-year bible campaign was
launched last September 30, 2008. It targets to
put a bible in the home of every Filipino family
in a five-year period at a subsidized price of
P50 per Bible.
Any interested individuals or groups can
become a part of the MTBO campaign and
contribute to the transformation of families and
society. For more information on the campaign,
visit www.Bible.org.ph or www.ecba-cbcp.com.
Donations may be deposited to the following
bank accounts: PBS-MTBO Account #39030649-34 (BPI-Sta. Mesa Branch) or ECBA-CBCP
Account #0251-021373 (BPI-Tayuman Branch).
(CBCPNews)
By Pinky Barrientos, FSP
FOLLOWING the formal launching of the Taize
Pilgrimage of Trust at the San Carlos Seminary
last August 29, the Taize brothers are now
touring various Asian countries to drumbeat the
international youth meeting slated in Manila,
February next year.
Brother Ghislain of Taize in a press release sent to
CBCPNews said many young Asians in countries
he visited have signified their interest to join the
pilgrimage.
Touring Myanmar to Japan, he passed through
Cambodia, East Timor, India, Singapore and
other neighboring countries to invite and prepare
young people for the upcoming pilgrimage of
trust.
He said the situation of each country he visited
was so varied from one another, but the news
of the upcoming youth meeting has generated
enthusiasm and hope.
“Young Timorese will join the pilgrimage,” he
said upon visiting the newly independent nation
and meeting with young people there.
So far, he said only those Timorese studying in
Portugal had the opportunity to come to Taize.
In 2007, when Taize prior Brother Alois, was in
Yogyakarta, Indonesia, for a student retreat, two
young people came to attend.
But with the proximity of the Philippines, it is
now possible for a great number of young Timorese
to come and participate in the pilgrimage, the Taize
brother said.
He added that Cambodia will also send a
delegation of youth who will be accompanied by
a Filipino missionary stationed in the country.
The Taize brother likewise met with university
chaplains from Catholic, Anglican and Kyodan
Churches in Japan. He noted the interest of the
chaplains to participate in the international youth
assembly.
To prepare the youth spiritually, a regular prayer
meeting has been started in the Tokyo area and
neighboring suburbs where young people can meet
regularly and pray.
Brother Ghislain also conducted a retreat among
students to make them ready for the pilgrimage.
He noted the many challenges as well as problems
young people and foreign workers, including
Filipinos in Japan now faced. The meeting in Manila,
the brother hoped, will provide them a deeper
understanding on the meaning of life.
Meanwhile, other countries like Singapore,
India, Bangkok, New Zealand and Australia are
also spearheading some activities to prepare their
youth delegates who will attend the upcoming
event in Manila.
Early October, youth volunteers from Asian
countries (Japan, Indonesia, Vietnam, Hong Kong,
Bangladesh and Korea) will come to Manila to
reinforce the Secretariat in charge of preparations
for the upcoming pilgrimage.
They will also visit the country’s different dioceses
to meet with the parishes’ youth groups.
Statements
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
B5
Epic flood: A call for compassion
Christians and
Muslims: Together in
overcoming poverty
© Mark Christian Ribaya
Message for the end of Ramadan
‘Id al-Fitr 1430 H. / 2009 a.d.
of other Dioceses may join the campaign
by sending to CBCP NASSA whatever
they may collect. Profound gratitude to
the Knights of Columbus Supreme Council
and the US Bishops’ Conference – Catholic
Relief Services. They were among the first
to respond.
Other Institutions like the RED CROSS,
have also started to respond to the call
for compassion, as we have seen in GMA
network and ABS-CBN network in the
spirit respectively of “KAPUSO” and
“KAPAMILYA.”
We bend our knees in prayer for salvation
against natural calamities, but when they do
come, we are not so helpless as not to respond
with heroism. We have said it before and we
say it again “In the Church, no one is so poor
as to have nothing to give, and no one is so
rich as to have nothing to receive.” We are
humbled by the crisis that come to us. We
pray to God and appeal for our neighbor.
Archbishop Angel N. Lagdameo, DD
Archbishop of Jaro
CBCP President
September 29, 2009
The Liturgical Year and Inculturation
13th Asian Liturgy Forum (ALF)
South-East Asian Region,
September 16-20, 2009
Bahay Pari, San Carlos Pastoral Formation Complex, Edsa, Makati City
WE, the delegates to the 13th
Asian Liturgy Forum of SouthEast Asia, met from September
16-19, 2009 to discuss the timely
and urgent topic of Liturgical
Year and Inculturation. The
meeting was held in BahayPari of San Carlos Pastoral
Formation Complex, Makati
City, Philippines, under the
auspices of His Eminence
Gaudencio B. Cardinal Rosales,
Archbishop of Manila to
whom we express profound
gratitude. The delegates to
the meeting came from Brunei,
Cambodia, Indonesia, Malaysia,
Philippines, Singapore, Taiwan,
and Thailand. We are now
pleased to share the result of
our three-day meeting.
1. The history of the
liturgical year shows that the
calendar of feasts has been
constantly adjusting itself
to political, cultural, and
religious environment of local
Churches. This should serve as
a guiding principle in our work
of inculturating the liturgical
year.
2. We note that inculturation
normally takes place within
the framework of approved
liturgical books, whereby the
substantial unity of the Roman
Rite is preserved. Hence, the
inculturation of the liturgical
calendar does not result in a
totally new calendar that is an
alternative to the typical edition
of the Roman Rite.
3. However, we acknowledge
that inculturation might not
always be sufficient to address
certain local needs. We would
not preclude the creation of
particular liturgical calendars
while retaining the register of
feasts of the Roman Rite.
4. Roman traditional liturgical
symbols may need to be adjusted
in accord with the seasons of the
year in the local Church. This
would be applicable, for example,
www.asianews.it
While we keep in our imagination the
pictures that invite our deepest sympathy,
and even listen in our hearts to their desperate
cries for help, the victims agonizing and
angry complaints at the slowness or absence
of response from Disaster Preparedness
Program, let us see in this situation a call
to everyone for compassion. If there were
no graft and corruption in our government,
our government would be more prepared to
respond to such crisis.
Typhoon Ondoy’s destructive path may be
the worst flood in more than half a century.
Through the ravages of nature in the past, the
Filipino sense of compassion, which we also
call “bayanihan,” has been called forth. The
pictures we have seen in the past few days are
pictures of Filipinos responding to the call for
compassion, of people willing to “suffer with,”
people with the spirit of “bayanihan.”
We pray against typhoons, earthquakes,
floods and other natural calamities. But when
they do occur, the heroism of the Filipino
comes out. We salute, for example, to that
18-year old teen-ager, Muelmar Magallanes,
who lost his life after saving more than a
dozen neighbors, the last of whom was a
six-month old baby.
This one heroic example is an inspiration
of our appeal with the CBCP National
Secretariat for Social Action. The CBCP
NASSA has been mobilized to help with its
limited resources the victims of the flood.
Relief goods have started to be gathered and
distributed to the flood-affected provinces
around Metro Manila. Caritas Manila has
started to respond to the flood victims in
Metro Manila. Compassion is drawing many
Filipinos to unite with their unfortunate
brothers and sisters. Social Action Centers
to liturgical feasts like Christmas
and Easter whose original
symbols do not correspond to
existing seasons of the year in a
particular Church.
5. Inspired by liturgical history,
we recognize the role of local
cultural and social traditions in
the institution of some liturgical
feasts like the Chair of St. Peter
in Rome, which originated in the
ancestral feast of ancient Rome
called parentalia. In accord with
liturgical norms, local Churches
could institute feasts derived
from their traditional and other
established practices.
6. Likewise, the cycle of human
work has shaped some liturgical
celebrations like Rogation and
Ember days. We believe that
in the industrial world marked
by the rhythm of work and rest,
production and consumption,
and strikes and negotiations, the
Church should similarly establish
pertinent liturgical feasts.
7. In regions where popular
pious exercises abound and
continue to be meaningful to the
faithful the liturgical calendar can
be enriched by the integration of
popular religious practices with
the liturgical feasts.
8. Sometimes political
situations have left their mark
on the liturgical calendar as
witnessed by the institution of
the feasts of Christ the King and
St. Joseph the Worker. Local
Churches may propose similar
feasts to accompany the faithful
across political systems.
In conclusion, given that time
is relative, that situations are
provisional, and that culture
and traditions are in constant
evolution, the Church should
continue to revise, reinvent,
and create liturgical feasts that
meet the actual needs of the
faithful.
That in all things God may be
glorified.
© Noli Yamsuan /RCAM
The pictures we see in the
newspapers and television
screen in these days, after the
epic flood brought about by
devastating tropical storm
“Ondoy” have many stories to
tell which are beyond words.
Many of the victims of super
typhoon Ondoy has a scary
experience to narrate.
Dear Muslim Friends,
1. On the occasion of your feast which concludes the month of
Ramadan, I would like to extend my best wishes for peace and
joy to you and, through this Message, propose this theme for
our reflection: Christians and Muslims: Together in overcoming
poverty.
2. This Message of the Pontifical Council for Interreligious
Dialogue has become a tradition cherished by us all, which is
looked forward to each year and this is certainly a cause for joy.
It has become, over the years, an occasion of cordial encounter
in many countries between many Christians and Muslims. It
often addresses a matter of shared concern, making it therefore
conducive to a confident and open exchange. Are not all these
elements immediately perceived as signs of friendship among
us for which we should thank God?
3. Coming to the theme of this year, the human person in
a situation of impoverishment is undoubtedly a subject at
the heart of the precepts that, under different beliefs, we all
hold dear. The attention, the compassion and the help that
we, brothers and sisters in humanity, can offer to those who
are poor, helping them to establish their place in the fabric of
society, is a living proof of the Love of the Almighty, because
it is man as such whom He calls us to love and help, without
distinction of affiliation.
We all know that poverty has the power to humiliate and to
engender intolerable sufferings; it is often a source of isolation,
anger, even hatred and the desire for revenge. It can provoke
hostile actions using any available means, even seeking to justify
them on religious grounds, or seizing another man’s wealth,
together with his peace and security, in the name of an alleged
“divine justice”. This is why confronting the phenomena of
extremism and violence necessarily implies tackling poverty
through the promotion of integral human development that
Pope Paul VI defined as the “new name for peace” (Encyclical
Letter Populorum Progressio, 1975, n. 76).
In his recent Encyclical Letter Caritas in Veritate on integral
human development in charity and truth, Pope Benedict XVI,
taking into consideration the current context of efforts to promote
development, underlines the need for a “new humanistic
synthesis” (n. 21), which, safeguarding the openness of man to
God, gives him his place as the earth’s “centre and summit” (n.
57). A true development, then, must be ordered “to the whole
man and to every man” (Populorum Progressio, n. 42).
4. In his talk on the occasion of the World Day for Peace, 1st
January 2009, His Holiness Pope Benedict XVI distinguished
two types of poverty: a poverty to be combated and a poverty
to be embraced.
The poverty to be combated is before the eyes of everyone:
hunger, lack of clean water, limited medical care and inadequate
shelter, insufficient educational and cultural systems, illiteracy,
not to mention also the existence of new forms of poverty “…in
advanced wealthy societies, there is evidence of marginalization,
as well as affective, moral and spiritual poverty…” (Message
for the World Day of Peace, 2009, n. 2).
The poverty to be embraced is that of a style of life which
is simple and essential, avoiding waste and respecting the
environment and the goodness of creation. This poverty can also
be, at least at certain times during the year, that of frugality and
fasting. It is the poverty which we choose which predisposes
us to go beyond ourselves, expanding the heart.
5. As believers, the desire to work together for a just and
durable solution to the scourge of poverty certainly also
implies reflecting on the grave problems of our time and,
when possible, sharing a common commitment to eradicate
them. In this regard, the reference to the aspects of poverty
linked to the phenomena of globalization of our societies has
a spiritual and moral meaning, because all share the vocation
to build one human family in which all - individuals, peoples
and nations—conduct themselves according to the principles
of fraternity and responsibility.
6. A careful study of the complex phenomenon of poverty
directs us precisely towards its origin in the lack of respect for
the innate dignity of the human person and calls us to a global
solidarity, for example through the adoption of a “common
ethical code” (John Paul II, Address to The Pontifical Academy
of Social Sciences, 27 April 2001, n. 4) whose norms would not
only have a conventional character, but also would necessarily be
rooted in the natural law written by the Creator in the conscience
of every human being (cf. Rom 2, 14-15).
7. It seems that in diverse places of the world we have passed
from tolerance to a meeting together, beginning with common
lived experience and real shared concerns. This is an important
step forward.
In giving everyone the riches of a life of prayer, fasting and
charity of one towards the other, is it not possible for dialogue
to draw on the living forces of those who are on the journey
towards God?
The poor question us, they challenge us, but above all they
invite us to cooperate in a noble cause: overcoming poverty!
H appy ‘Id al-Fitr!
Jean-Louis Cardinal Tauran
President
Archbishop Pier Luigi Celata
Secretary
Ref lections
B6
Cost of discipleship
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
By Msgr. Lope C. Robredillo,
SThD
www.bible--studies.com
28th Sunday in Ordinary Time -Year B, (Mark 10:17-30); October 11, 2009
Illustration by Bladimer Usi
OUR Gospel today begins with the most
basic and decisive question: “What must
I do to share in everlasting life?” (Mark
10:17). Christians should not only ask
themselves this question. Even more
important, they should always raise
it every day, so they will always have
some direction in their lives. We always
ought to have a reason for living—and
a correct one. But it is important to get
the sense of the question. The inquiry
does not assume that eternal life is a
reward for our work. Both in Judaism
and in Christianity, eternal life, life with
God, life in the Kingdom of God—this
is a gift. We do not work for it. But this
offer of God requires our response. How
do we respond to his offer?
It is unfortunate that many continue
to hold false views on the relationship
between God’s offer and our response.
For some, God is a God who is a heavenly
bookkeeper. He keeps a ledger in which
good acts are entered on the credit
side. They think that as long as the
trial balance shows that the credit side
is weightier than the debit side, they
will inherit eternal life. For others, the
relationship is basically concerned with
the “As-long-as-I-do-not-harm-anyone”
mentality. As long as they do not offend
their neighbor, they are of the belief that
God will reward them. It is like saying
that a good driver is one who has never
been involved in a vehicular accident,
or that a good engineer is one whose
projects have never been destroyed by
earthquake.
When we hold these or similar views,
we are like the man in today’s Gospel. At
first blush, we would think he is an ideal
man. Because love of God is obviously
expressed in the love of neighbor, all
that Jesus asked him was about the
second segment of the Decalogue (Mark
10:19; cf Exod 20:12-16). And the man
said he kept all these since childhood.
Nobody could be more ideal. But before
we venture to imitate him, we could
probably ask: has it occurred to us that
we fulfill the commands simply because
we live in comfort? Would it be different
if we were living in deprivation? Or,
have we consciously made a decision
to follow them, or we are able to follow
them simply because we do not have the
opportunity to do the opposite? We do
not steal, for example, simply because
there is nothing to be stolen? The truth
is, we can follow many commands of the
Decalogue by doing nothing.
But the Gospel is about doing
something. In Mark, a Christian must
go beyond the Old Testament morality,
and therefore we have to take a further
step. Not only that we do nothing
against the commandments; even more
important, we imitate Jesus, following
his footsteps. That is discipleship. And
that what is distinctively Christian. (To
follow the Ten Commandments is not
distinctively Christian. The Jews have
them. The Muslims observe them.) But
discipleship is about renunciation of
our selves. Eternal life is for those who
are ready to lose their life: “Whoever
would preserve his life will lose it, but
whoever loses his life for my sake and
the gospel’s will preserve it” (Mark
8:35). And our Gospel, being like the
previous Sunday’s, which is found in
the Markan section of the instructions on
discipleship, is a commentary on this text.
The renunciation of our selves includes
the renunciation of our possessions.
Cost / B7
Fr. Russel Bantiles
COGITO
Bishop Pat Alo
Take care of the Mass!
“Pambansang Buwan ng Katekesis” is
September, says Word and Life’s “Patnubay
sa Misa”, a mass guide in Tagalog that we
are using in Tarragona Filipino Catholic
Community (TFCC) for the past seven
months. And taking advantage of this theme,
I started giving short catechesis to the massgoers, using Powerpoint presentations,
before the Final Blessing of the Eucharistic
celebrations.
(I hope liturgists—and other liturgy
“experts”—would not react against this
method, for I deem it opportune the time
before the final blessing to give a little
catechesis—in lieu of announcements—
because, for the moment, it’s hard to gather an
audience after the mass. As soon as I give the
final blessing, everyone would disperse.)
There’s an urgent need to impart
catechesis—not only the opportunity to
celebrate masses in Tagalog – to OFW’s
here, because without it, it would be hard for
them to appreciate the liturgical celebrations.
Without due appreciation and reverence
towards the Holy Eucharist, the Mass would
just be—in the words of Bishop Rimando
(Auxiliary Bishop of Davao)—like “ordering
food in a restaurant”.
***
“We will dedicate at least five minutes
in silence before starting the mass”, I said,
as I took the microphone and interrupted
the growing uproar among children
running to and fro in the Church alley,
among mothers exchanging beso-beso and
the latest craze in town, friends sharing
experiences, etc.
“Whenever we have visitors at home, we
always make sure that the house is orderly
and we make some basic preparations.
It’s the same with the Holy Eucharist: we
have to prepare ourselves to receive Jesus
in our heart,” I explained. Immediately, a
deafening silence ensued. The same silence
took place right after communion when over
the microphone, I invited everyone to spend
a moment of silence, thanking God for the
Holy Communion that we received.
It’s amazing how we, Filipinos, still
conserve a great deal of docility even in
other countries! I can’t find any reason why
this can’t be observed in our parishes there
in the Philippines.
***
“Had Vilma Santos been here in front,
I’m sure all of you would be vying for the
nearest bench, to be seated near the actress,”
I noted. They all laughed, thinking it was a
joke. “But Jesus is here in front of us! Is He
less important than Vilma Santos?” I saw
some of those who understood transferred
to the front pews.
Before the Mass started, I noticed that most
mass-goers preferred the seats near the door,
so that the front pews are left vacant. Perhaps,
we only wanted to feel more comfortable,
that’s why we prefer seats located near the
door and far from the altar. But is there a
place more comfortable than that which is
near Jesus?
***
“For if a man with gold rings and in fine
clothing comes into your assembly, and a
poor man in shabby clothing also comes in,
and you pay attention to the one who wears
the fine clothing and say, “Have a seat here,
please,” while you say to the poor man,
“Stand there,” or, “Sit at my feet,” have you
not made distinctions among yourselves,
and become judges with evil thoughts?”
(James 2: 2-4)
As these words of the Second Reading
were proclaimed, suddenly a man, wearing
shorts and with no shirt, entered through the
door and walked right in front of the altar,
kneeled at the first pew and started to weep.
“How well he understood my analogy about
Vilma Santos,” I thought to myself. I made
a gesture to others to take him out. They
persuaded him but he refused.
After the proclamation of the Gospel and
before giving the homily, I personally asked
the man, who – I immediately perceived – is
drunk, to leave the church out of respect to the
on-going mass celebration. He resisted at first,
but when he noticed that various Filipinos are
surrounding him, he gave in. Reaching the
door, two local police officers accompanied
him to we don’t know where.
I don’t think it’s depriving him to pray in
the church or making distinctions, like the
Apostle James has warned us against. It’s
simply a question of showing respect to the
Holy Eucharist that we should wear, at least,
presentable clothing during the Eucharistic
celebration. In the same way that we wear
our best attire when we meet an important
person, why can’t we do the same in meeting
Jesus in the Holy Eucharist? And of course,
it’s totally disrespectful for someone drunk
to meet Jesus in the Eucharist!
***
If we really want to celebrate September as
“Pambansang Buwan ng Katekesis”, I think,
we, priests, need to place more emphasis on
some aspects of our faith that are already
given less importance, neglected or taken for
granted, like some important details in the
celebration of the Holy Eucharist. Negligence,
ignorance or simply our lack of sensitivity
in these things could affect so much the
solemnity of the celebration.
And who else than the priest himself could
well remind the people of the importance of
these things?
Bo Sanchez
SOULFOOD
Congratulate yourself: you are human
“HELP me, Bo. I’m falling in love
with my boss.”
I’ve known Lucy for some time
now and her silliness betrays a
deep spiritual maturity in this
married woman.
“Tell me about it,” I said
solemnly.
“Oh Bo, he’s gorgeous. He’s
a cute American and I get red
all over whenever I’m in front
of him.”
“Pierce Brosnan look alike?”
“He’s got a tall nose and you
know my husband’s pango.”
“Let me guess. Your husband’s
probably Filipino.”
“And you should hear my
boss talk. He speaks English so
fluently.”
“Hmm, I wonder why…”
“Oh Bo, what should I do?”
I smiled and said, “First of all,
congratulations.”
“For what? I feel dirty. Sinful.
Evil to the bone. I don’t like
feeling this way. Bo, I’m a
married woman!”
“Congratulations because
you’re human. Do you think
married women don’t get
attracted to men other than their
husbands?”
“Well, I thought it wouldn’t
happen to me.”
“Let me ask you a few
questions. First, do you see your
boss in private places?”
“Of course not! I don’t even
dare ride in the same car with
him even if it’s a business trip.
I just pop up wherever the
meeting is!”
“Good girl. Do you fantasize
about him?”
“No. I’d like to… but I’ve been
able to get rid of thoughts like
that so far.”
“Fantastic. Next question:
When you dress up in the
morning, do you find yourself
dressing better, putting on
more make-up, for Mr. Pierce
Brosnan?
“Oh why do you know my
torments?”
“It’s my job.”
“Honestly, I get tempted to
do that. When I open my closet,
I want to pick the sharpest
dress with a great matching
scarf when I know I’ll be in a
meeting with him. But I simply
say no.”
“Lucy, can I congratulate your
husband right now? He’s one
lucky chap.”
She smiled and hugged me.
“Thanks. I knew you’d say
that.”
“Okay, I’ve got a few
recommendations.”
“I’m writing it down here,” she
pointed to her brain.
“Do you have a picture of Mr.
Pango in your table?”
“Yes.”
“Good. Enlarge it. About five
meters by nine meters.”
She laughed. “Next?”
“Can your husband sometimes
pick you up for lunch?”
“I think he can squeeze that
in.”
“When he does, be sure
that you kiss each other in
front of everyone else in the
lips for not less than twentyfive minutes.
Tell the
world—and your boss—that
you’re a happily married
woman!”
Lucy left happy that day. And
so did I.
Because of her, I knew there
was hope for humanity.
ENCOUNTERS
Enigma of
obedience
WHEN St. Augustine in his treatise “De Civitate
Dei” (the City of God) talks about the life of pious
obedience as “the mother and guardian of all
virtue” (14.2), we are then not surprised why
the Church and religious orders have given it
prime importance. For the religious clergy and
congregations, it is the main of the three vows
or public promises. The one public avowal of
the Diocesan or secular clergy at the time of
holy Ordination is obedience to their Bishop,
though poverty and chastity are presupposed
in pledges made through other contracts. In
the Roman Catholic Church priests stay single
for life.
At the momentous and decisive event of our
salvation by the passion and death of Jesus
on the cross, He prayed in a solemn tone of
obedience to His Heavenly Father: “Father, if
you are willing, take this cup away from me.
Nevertheless, let your will be done, not mine”
(Lk. 22:42). So He became the victor by the
obedience of the cross. He also demonstrates
how we may solve hopeless situations by a life
of prayer and union with God.
Let’s go back to history from the very
beginnings: the pride of Lucifer or Satan with
his angels who refused obedience and was
cast to hell (cf. Rev. 12:7). The story of our first
parents Adam and Eve who were driven out
of Paradise because they followed the devil’s
enticements to disobey God (pls. refer to Gen.
3:1-24). How many vocations have been lost
through disobedience! Learn from history.
You regret too late when you reach the point
of no return. No wonder the book of Proverbs
has this: Vir obediens loquetur victoriam, “the
obedient man speaks victory” (Prov. 21:28).
The word obedient is derived from the Latin
ob and audire which means “to listen to”.
Such is the example of Our Blessed Mother
Mary who always listened to and pondered
on God’s words. “Mary treasured all these
things and pondered them in her heart” (Lk.
2:19). Of course, it is not simply listening but
likewise fulfilling God’s will, which naturally
also implies obeying and respecting legitimate
authority which is also willed by God for the
good of family, society and nations (cf. Rom.
13:1-7). It is also equally true that one cannot
obey if he or she does not care to listen to proper
instructions. Before you learn to command you
must first learn to obey.
In the two cities spoken of by St. Augustine
(the city of God and the earthly city), we may
say that the earthly city tends to depreciate
the value of obedience in favor of a false sense
of freedom that ends in its own nemesis or
destruction. It is characterized by its affectation
of total independence and self-sufficiency. It
presents itself as the very antithesis of the life of
God. God’s infallible word warns and assures
us that at the very end of life when we face
God’s judgment everyone gets what he or she
deserves (cf. Mt.25:31) 25:31-46).
Social Concerns
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
B7
Child labor provokes boycott of Philippine export
THE United States has called for a boycott of a dozen
Philippine exports because of the widespread use
of child labor in agriculture, tobacco, pig raising,
fireworks and the making of child pornography.
The United States Department of Labor, Bureau of
International Labor Affairs (ILAB) acting under the
US Trafficking Victims Protection Reauthorization
Act of 2005 and 2008 says some Philippines exports
should be boycotted by US customers.
This is a devastating blow to the Philippine
economy and should never happen but it is a
powerful argument for the promotion and adoption
of Fair Trade criteria. The US Department of Labor
report covers 58 countries worldwide and the
Philippines is among the offenders. The report is an
indication of the international outrage and concern
for the plight of hundreds of thousands of exploited
Filipino children. The Philippine Department of
Labor (DOLE) says it is doing all it can to stop the
abuse. Many of the Filipino ruling elite living in
obscene luxury apparently have no knowledge or
interest in the plight of the children.
Children work as long as 12 hours a day on
banana plantations that are sprayed with deadly
pesticides and efforts by church and NGO groups
to have them banned has largely been ignored by
the powerful politically well-connected tycoons
that own most of the export plantations.
While there is much that needs to change,
Fair Trade and ethical trading is growing in the
country and boosting exports. Philippine Brand
and Preda Fair Trade dried mango is what the
government should be promoting and customers
are buying. They are free of child labor, chemicals
and additives and bring great benefits to children
and their families. The proceeds help the children
www.cdn.wn.com
By Fr. Shay Cullen
of farmers and the victims of abuse.
Fifteen year-old Amabelle was telling her story
and being supported and comforted by Maria, the
social worker. This safe haven is PREDA Children’s
Home partially supported by the sale of Preda
Fair Trade Dried mangos. Here, she found a safe
haven and protection from her sexual abusers
and exploiters. She told how she was brought
from her rural village, lured with the promise of
a job in a posh hotel but instead sold to a sex club.
She owed money for transport, food, board and
lodging and would be jailed if she refused to pay.
She was forced to dance nude while being video
taped. Later she was taken to a cubicle at the back
of the sex club and raped.
The horrific abuse was videotaped to be sold
and spread over the internet as child pornography.
This is nothing unusual, such child sexual abuse
is commonplace here with the complicity of
corrupt officials who give operating permits to
the sex clubs. The uncontrolled flood of foreign
and local sex tourists hungry for sex with minors
are the big spenders. They enjoy impunity from
investigation, arrest, and prosecution. Between
January and August this year almost 4 million
tourists entered the Philippines, how many of them
were single males? This is an increase of 4% over
this time last year according to Tourism Secretary
Ace Durano.
According to some critics, the root of the
problem is the non prosecution of the suspects
due to corruption, bribery and political influence.
However there are too few prosecutors due to low
pay, huge case work and the failure of police to
investigate, gather and present credible evidence
against abusers and traffickers. Meanwhile, the
children suffer unbelievable abuse in this modern
sex slavery.
Foreign governments, the World Bank and
Asian Development Bank give millions of tax
payers money to the Philippine government for
the so-called “development projects” much of it is
siphoned off by corrupt officials for lavish living.
But little is given to NGO’s providing safe havens
and legal assistance to the countless victims of child
sexual exploitation especially done by local and
foreign nationals. And at what stage is the prosecution
of that suspected pedophile, an official of the World
Health Organization caught in the act with small boys
in his car in Metro Manila? Unless there is an awaking
among Filipinos to defend the rights of exploited
children, hundreds of pedophiles and sex tourists
will continue to abuse minors with impunity.
Challenges / B1
Jesus. We love just like Jesus. In
the same manner that Jesus was
compassionate, understanding,
helpful and forgiving, in the
same measure, we should love
one another. And the second
consequence is that as we love our
fellowmen we extend the love of
Jesus around and make it available
to others. The love we receive from
Him we also share with others.
The late Pope Paul VI of happy
memory once said that when
so many people are hungry
and many families suffer from
destitution, when so many are
ignorant and helpless, then all
public and private squandering
of wealth becomes an intolerable
scandal. (PP, 53). Sins pile up
among the better off, when the
poor are abandoned to starve
in the midst of plenty. Many
more sins are committed when
the poor suffer hunger, while
food resources and supply are
controlled to protect market
prices, and money are spent in
gambling and vice dens?
Christian Charity Rejects any
Form of Wastage in Resources
Given the proliferation of
gambling in our communities
a continuing debate continues
through the years: is
gambling alright? There are
even some gambling forms
that are considered legal, like
cockfighting in the cockpits,
while the Government, without
parallel in any government in
the world, sponsors gambling
joints in the manner of the
casinos. There is always that
thin line that argues the legality
and morality of gambling forms
and other games of chance.
Assuming that everything given
to make gambling as legal as
practiced without fraud, without
deceit, etc. and that no one
is putting at stake the family
resources for food, home, health,
education and security—worth
considering by the Christian is
the massive poverty existing in
the communities in the country,
(the hunger, the near destitution
among the poor, the lack of
housing, the unavailability of
work, health facilities, etc.). Then
we ask: Given the conditions
of massive poverty around
us, it is right and according
to the teaching of Christianity
to encourage and support the
massive practice of gambling?
A study on the Filipino practice
of gambling is very much needed
by development planners, the
resource managers, the potential
capitalization handlers, the
values (moral, religious, social
and cultural) involved, weakened
and destroyed, the syndicates
involved and the corruption
engendered in the community,
governance, military and
political. And all these linkages
within a network required
sponsorship and protection.
It is indeed a service of love for
the Filipinos that a serious study
be done on the way the gambling
syndicates operate: the more than
two dozen types of gambling
operating in the country. The
truth is the majority of the
gambling players are losers (even
considering the work provided
the minor partners like the
Kobrador, balasador, rebisador,
etc.). The biggest winner are
always the syndicates who run
the gambling games and they are
well protected and are capable of
doling out protection money.
The idea of a study done in
charity is to be positive in its
approach, radical in its analysis
and more motivating in the
alternatives it can offer. It will
not be surprising if at the end
of the study and the beginning
of the motivation of alternative
practices, the Filipino people will
take up the patriotic practice of
supporting a practice that puts
aside a small crumb each day
where at the end of a national
collective effort everyone, as
every Filipino, will end up
winners! There is the positive
dream where in very little
things everyone who contributes
the littlest scrap will end up
achieving a dream, once upon a
time, only a distant vision.
A Long History of Gambling
among Filipinos
The challenge to impart what
is good in practice (of individuals
related to their resources in a
community and society at large) is
doubly difficult; it is intertwined
with both history and culture. It
appears from historical accounts
that long before the Spanish
colonizers arrived in 1521 there
already was the deeply rooted
practice of gambling. In a report
that covered the years 1576 –1582
it was mentioned that already
reports of pernicious gambling
existed among the natives and
the same were the source of
quarrels among the natives who
did great harm to one another.
(BLAIR AND ROBERTSON,
Philippine History, Vol. IV, p.
107). Gambling was rampant in
boats at sea that when the vessels
arrive at the port the seamen were
left nearly half naked on account
of the gambling where they lost
even their clothing at sea. (BLAIR
AND ROBERTSON, Philippine
History, Vol. 10, p. 86).
If we look at the history of
our people there is a lot to
be said about the wastage in
terms of time, chances and
material (money) resources. We
immediately see how deeply
imbedded in the culture of
our people is the practice of
gambling. But this is only
in terms of time; the history
stretched centuries back, even
before the Spanish colonizers
were here. Could it be that our
Chinese neighbors brought the
practice to our shores?
Wastage in Gambling Had
Tainted the Culture
But the more challenging
part of the practice and history
of gambling where Filipinos
learned to take the risks, a
practice with negative values
had already infected the culture
and the practice that had been
part of the tradition of our
people. Many had taken chances
for an “imagined” better instead
of employing “certain” industry
and hard work. Many had
taken gambling lightly and
had considered it as recreation.
Two traits put together, “Baka
sakali” and “Bahala na” had
in this gambling practice been
responsible for many tragic
reversals in people’s life. The first
characteristic of “perhaps making
it” (Baka sakali) is at the heart of
that gambling practice. For some,
taking risks is better than exerting
serious effort. That is the indolent
attitude of gaining profit without
effort which is diametrically
opposed to the Christian way of
making gains through pains, or
as already we have seen in the
past, one method that is ready
to suffer, die to one’s selfishness
and later to rise to new life or new
way of being.
The “Bahala na” attitude is
worse, because it is the careless,
“happen-what-may” attitude
that is mixed with a corrupted
religious attitude: “let the gods
be” mind-set.
Love Challenges All to Change
To change all these is to lend
the people a new attitude that will
combine faith with effort, desire
with values. Here is where we
see and appreciate the primacy of
formation in the process of change,
and the priority of evangelization
in the development of peoples.
And therefore, whether there
was the economic meltdown or
not, whether in crisis or in plenty,
the greatest leveler of all and in
all needs is Charity, the love that
God Our Father has taught us in
Jesus His Son.
We must support and train
co-workers in the ministry of
love. And let me end with the
words of Pope Benedict XVI,
“and these charity workers need a
‘formation of the heart’: they need
to be led to that encounter with
God in Christ which awakens
their love and open their spirits
to others. As a result, love of
neighbor will no longer be for
them a commandment imposed,
so to speak, from without, but a
consequence deriving from their
faith, a faith which becomes active
through love.” (DCE, 31).
In the end, let those workers
be us. At any given tie in the
history of believers, let all of us
be workers in God’s love.
Cost / B6
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That is the price to be paid for
following Jesus. That is our
response to the offer of eternal
life. It is unfortunate that we
have so many decent people who
call themselves Christians but
have not embraced discipleship.
They have not gone beyond
the Old Testament ethics. For
them, not harming anyone else,
or fulfilling the external signs of
being Catholic—that is already
enough. They lack something:
the renunciation of themselves to
allow the Spirit to work in them.
Of course, it is often argued that
as part of our renunciation, we
contribute something to the poor.
But often we do this in terms of our
definition of what renunciation
shall consist of. Often enough, as
long as it does not cost us much,
we allow ourselves to be deprived
of something—our spare cash.
Inside, however, we do not really
want to let go of our comfort
and fabulous lifestyle. We are
like the man in the Gospel who
could not accept the challenge of
discipleship because we really
hold on to our possessions.
Not surprisingly, Jesus told his
disciples: “How hard it is for
the rich to enter the kingdom
of God” (Mark 10:23). And to
make sure that his disciples
heard it correctly, he added: “My
sons, how hard it is to enter the
kingdom of God! It is easier for a
camel to pass through a needle’s
eye than for a rich man to enter
the kingdom of God” (Mark
10:24b-25). Clearly, discipleship
is not about doing nothing;
on the contrary, it is about
doing something: it requires the
renunciation of ourselves, and of
what we have so that our ultimate
value will be none other than
Jesus and his kingdom. Only then
can we walk in accord with God’s
will, and, having truly responded
to God’s offer in grace, experience
eternal life.
B8
Entertainment
Moral Assessment
Aiden Breslin (Dennis Quaid)
is a workaholic detective who
specializes in forensic dentistry.
He buries himself in his work in
order to fill in the void left by the
death of his wife after she lost her
battle with cancer. In the process,
Breslin has become an uncaring
and detached father to his two
sons and is more concerned with
the mystery behind a series of
killings rooted in the Biblical
Prophesy of the Four Horsemen
of the Apocalypse. As he is lead
from one murder to another
and draws closer to solving the
puzzle, he realizes the shocking
connection between himself, the
four cases and the family he has
abandoned.
HORSEMEN begins with a
story about four psychologically
imbalanced
people
impersonating the symbols
of death and destruction in
Revelations and ends to become
a frustrating mellow drama about
the victims of social indifference
MAC en COLET
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Technical Assessment
 Abhorrent
 Disturbing
 Acceptable
 Wholesome
Exemplary
 Poor
 Below average
 Average
 Above average
 E
xcellent
and parental desertion. The
director’s attempt to force feed
the message to his audience
turns to be a muddled series
of carnage scenes and lecture
about not neglecting our loved
ones. The camerawork is not
tight enough to deliver effective
tension filled moments. The post
production works are decent
but not outstanding. And for
a mystery-thriller, it fails to
achieve that “edge of your seat”
experience for the audience.
Is work priority over family?
The obvious and expected
answer is “no”, however, there
are instances when this is easier
said than done. In these times,
when most families have both
parents working to support
the needs of their children, it is
almost easy to rationalize that
the time spend away from the
home is actually time sacrifice
to build the home. But is it really
worth it? The movie reminds
us that parents need to care for
Title: Horsemen
Cast: Dennis Quaid, Ziyi Zhang,
Lou Taylor Pucci, Clifton
Collins, Patrick Fugit
Producers: Michael Bay, Brad
Fuller, Andrew Form
Screenwriter: Dave Callaham
Music: Jan A.P. Kaczmarek
Editor: Jim May, Todd E. Miller
Genre: Crime, Drama, Horror,
Mystery, Thriller
Cinematography: Eric Broms
Distributor: Lions Gate Films
Location: USA
Running Time: 110 min.
Technical Assessment: 
Moral Assessment: 
CINEMA Rating: For mature
viewers 18 and above
their children physically and
emotionally. Nothing can ever
replace the time one spends with
them to share memories, lessons
and experiences. However, this
message is drown in the series
of senseless killings, gruesome
violence, offensive scenes and
language.
Ni Bladimer Usi
Buhay Parokya
Look for the images of Rosary,
Candle and Bishop’s staff.
(Illustration by Bladimer Usi)
Title: Yaya and Angelina: The Spoiled
Brat Movie
Cast: Ogie Alcasid,
Michael V., Iza
Calzado, Aiko Melendez, Jomari Yllana, Leo Martinez,
Roxanne Guinoo,
Sheena Halili, Victor Aliwalas
Director: Mike Tuviera
Producers: Jose Mari
Abacan, Ogie
Alcasid, Mike Tuviera, Michael V.
Screenwriters: Ogie
Alcasid, Michael V.,
Uro Q. dela Cruz
Genre: Comedy
Distributor: GMA Films
Location: Manila
Running Time: 100 min.
Technical Assessment:  ½
Moral Assessment: 
CINEMA Rating: For viewers age 13 and below with parental
guidance
Bagama’t may angking talino ay labis naman ang kapilyahan
ni Angelina (Ogie Alcacid) kung kaya’t walang tumatagal
ditong yaya. Matapos ang pagkuha ng ilang mga yaya para
kay Angelina, tanging si Yaya Rosalinda (Michael V.) lamang
ang makakatagal sa kakulitan ng alaga. Sa umpisa’y maayos
ang pakikisama ni Angelina kay Yaya Rosalinda, ngunit hindi
magtatagal ay magiging sunod-sunod na rin ang kapilyahang
gagawin nito sa yaya hanggang sa dumating ang araw na
mapilitan rin ang mga magulang ni Angelina na palayasin
si Yaya Rosalinda. Ngunit isang araw ay kakailanganin
ni Angelina ang tulong ng yaya nang ito ay makidnap ng
mga teroristang gustong patayin ang bibisitang Dukesa ng
Wellington. Makaligtas kaya sila at magkaayos pa kaya silang
dalawa?
Kahanga-hanga ang talino ng dalawang pangunahing tauhan
na sina Michael V. at Ogie Alcacid na mga mismong nakaisip
ng karakter ni Yaya at Angelina. Mula sa mumunting mga
kuwentong mag-yaya na sumikat sa telebisyon ay nagawang
pelikula na ang kanilang mga likhang tauhan. Nakakaaliw
silang makita sa sinehan lalo pa’t kilala na ang kanilang
tambalan. Maayos at manlinaw ang kuha ng kamera at mahusay
maging ang pagkakaganap ng mga pangalawang tauhan. May
mga mangilan-ngilan ding nakakatawang eksena. Ngunit
pawang nasayang ang pelikula dahil hindi nito napalawig
ang kuwento at relasyon ng mag-yaya. Tulad sa palabas sa
telebisyon, nanatili itong mababaw na walang hinangad kundi
ang magpatawa. Hindi naghangad man lang ang pelikula na
maglahad ng mas malalim at mas makabuluhang kuwento
maliban sa pagpapatawa. Marami pa sanang pwedeng gawin
sa kuwento ngunit nakuntento na lamang silang manatili sa
manipis na hibla ng kwentong mag-yaya.
Bagama’t lumaking spoiled brat at may kapilyahan, kitang
dalisay naman ang puso ni Angelina. May taglay man siyang
kakulitan, hindi naman niya sinasadya ang mga nagagawang
pananakit. May ilang eksena nga lang na nakakababahala tulad
ng mga pagsabog at pananadyang pananakot at pagpapahiya
sa kanyang mga yaya. Hindi ito dapat tularan ng mga bata
at dapat silang magabayan sa panonood. Higit na kahangahanga si Yaya Rosalinda na nanatili ang malasakit sa- alaga
sa kabila ng kakulitan at kapilyahan nito. Hindi sumusuko
si Yaya Rosalinda sa alaga kahit pa hindi niya ito kadugo.
Bagay na mahirap hanapin sa mga kasambahay at yaya sa
kasalukuyang panahon. Ang nabuong relasyon sa mag-yaya ay
dapat magsilbing halimbawa na wala sa dugo ang pagmamahal
at pagmamalasakit, bagkus ito ay kusang tumutubo basta’t
mayroon pagmamahal at mahabang pang-unawa ang mga
higit na nakakatanda. Hindi rin magtatagumpay kailanman
ang kasamaan sa kabutihan. Kahit pa walang armas, ay nagawa
nila Yaya at Angelina na labanan ang mga armadong terorista
sa masama nitong binabalak.
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
C1
DOCETE
A Catechetical Publication of the Episcopal Commission on Catechesis and Catholic Education
ECCCE holds 2nd Summer
Catechetical Institute for Priests
THE Episcopal Commission on Catechesis and Catholic Education (ECCCE) conducted another Summer
Catechetical Institute for Priests last April 20-24, 2009 at the Sta. Catalina Spirituality Center, Marcos
Highway, Baguio City.
The theme for this year’s assembly, Signs and Settings of Hope: Catechesis for Family and BECs, coincided with its objectives: 1) To gather priests in the spirit of communio-in-mission with special focus
on catechesis as principal program of the Church in the Philippines; 2)To review the framework of the
NCDP and its challenges; and 3) To present a working Family and BEC Catechesis.
The program officially commenced in the afternoon of April 20, 2009 with the presentation of participants by Rev. Msgr. Gerardo O. Santos, ECCCE’s Executive Secretary. ECCCE Chairman, Most Rev.
Socrates B. Villegas, DD, formally welcomed the delegates. Bishop Villegas also made an overview/
orientation of the program proper. He later initiated an afternoon of Prayer and Recollection which
concluded with a Eucharistic Celebration officiated by Most Rev. Carlito D. Cenzon, DD.
Summaries of Catechetical Encyclicals
On the second day, the participants gathered early
for the Eucharistic Celebration.
The first speaker of the day, Rev. Fr. Antonio Rosales,
OFM, gave the first three conferences of the program.
The series of conferences were actually summaries of
Catechetical Encyclicals. The first two conferences,
an Overview of Evangelization in the Modern World
(Evangelii Nuntiandi) were presented in the morning.
Wrapping up his talk, Fr. Rosales shared that the encyclical “stands as a present-day challenge to all Catholics
to develop an evangelizing attitude that moves them beyond what has become an all too comfortable personal
salvation mindset to one of being willing witnesses of
the risen Lord ─ Catholics with a renewed sense of their
mission to share the gospel of Jesus Christ.”
Fr. Rosales presented the Third Conference in the
afternoon, a summary on Catechesis in Our Time (Catechesi Tradendae). In concluding his talk, he stressed
that “As we read Catechesi Tradendae and consider its
significance and implications for catechesis today, we
would be well reminded of this more comprehensive
context for understanding and engaging in catechetics.
It is in fact an expression of the people of God.”
The participants were invited to a Silent Adoration after the talk.
Review of NCDP 2007
Most Rev. Francis de Leon, DD officiated the Holy Mass on April 22, 2009.
Msgr. Gerardo O. Santos began the session with the presentation of the Fourth Conference which is
a Review of the NCDP 2007: Prospects and Challenges.
He stressed five important points in his talk: 1) Christian life as a Paschal experience: the gradual
but total transformation of a person’s life into life-in-Christ; 2) Education in the faith, then, is a lifelong undertaking that follows both the free graces and inspirations of the Spirit as well as the natural
psychological, sociological and anthropological rhythms of growth in our created human nature; 3)
Catechists, with their human and specifically Christian qualities, influence significantly the successful
use of any methodology. What the Philippine catechetical situation needs mostly are solidly formed
catechist coordinators and catechists who are sensitive to the interplay of the divine and the human in
daily life and especially in the catechetical process; 4) Being “attuned to the Holy Spirit” calls for great
liberty in the choice of particular methods; 5) Any method that incorporates the triple characteristics
of catechesis for the Philippines in the new millennium—integration, inculturation and communityforming—can serve with God’s grace to guide Filipinos today, to full Christian maturity.
‘Catechesis on Family, Life and Love’
Fr. Joel Jason gave the Fifth Conference on “Catechesis on Family, Life and Love”. In his talk titled,
“The Truth and Meaning about Human Sexuality” he presented as part of his introduction the result
of a survey regarding two typical Filipino family scenarios and other related queries. He shared some
striking points to the participants regarding the Christian view of Sexuality:
• “When you see a young mother so beaming with delight at her own child, for that moment, all
selfishness within her has given way to the sheer joy of seeing her child happy, you are seeing sexuality in its mature bloom.
• When you see a father proud of his son who has just received his diploma, fruit of his years of
working abroad, you are seeing sexuality in its mature bloom.
• When you see a Mother Teresa dressing the wounds of a street person in Calcutta or an Oscar
Romero giving his life in defense of the poor, that’s sexuality in its mature bloom.
• When you see an elderly couple, weak and aged yet still so in love, simply content to know that
the other is there, you are seeing sexuality in its mature bloom.
• When you see a priest, after a day of selfless service, go to bed at night alone, yet embracing the
world with him, that’s sexuality in its mature bloom.
In conclusion, he said, “Human Sexuality is our
HUMAN CAPACITY as whole persons… to enter
into LOVE-GIVING, LIFE-GIVING unions… IN and
THROUGH the body… in ways that are appropriate.”
‘BEC and Catechesis’
The Sixth Conference was a topic on “BEC and Catechesis” with Most Rev. Francisco Claver, DD, SJ as the
resource speaker. After giving a brief sharing on the
genesis of BEC in the Philippines and its various definitions, he also presented the different kinds of BECs.
There are almost ninety-three different kinds of identified BECS all over the country and the three headings
used to distinguish them from one another are liturgical,
developmental and liberational. On the Origin of the
Typology, he shared that from a research made back in
1984, they were able to come up with four categories,
namely—the traditional parish, the Liturgical BEC, the
developmental BEC and the liberational BEC. From the
research also, he reports, the dioceses of the three regions
of Luzon, Visayas, and Mindanao varied in their perception of where they were in regard to the kind of
BECs they were forming: Luzon was at the beginning of the liturgical BEC stage; Visayas was further
advanced at the liturgical BEC stage and moving toward the developmental stage; and Mindanao was at
the developmental BEC stage and was almost midway toward the liberational.
A workshop on Sharing of Experiences followed the said conference.
A celebration of the Holy Eucharist opened day four with Most Rev. Socrates B. Villegas, DD as the
main celebrant. After the “ritual” picture-taking, they had another workshop cum Regional Meeting and
Planning. After important issues were settled, the workshop continued with a discussion on Practical
Concerns. Bp. Villegas facilitated the discussion.
Participants
The 89 listed participants came from the Archdioceses of Manila, Lipa, and San Fernando-Pampanga;
Dioceses of Antipolo, Balanga, Boac, Cabanatuan, Cubao, Daet, Gumaca, Iba, Laoag, Libmanan, Lucena,
Malolos, Masbate, Novaliches, Romblon, San Jose- Nueva Ecija, San Pablo, and Sorsogon; Prelature of
Infanta; and Apostolic Vicariates of Calapan and Tabuk.
The annual gathering was exclusively being held for all Catechetical Directors of the different Archdioceses, Dioceses, Apostolic Vicariates and Prelatures in the Philippines. But the recently held summer
institute included the clergy, after many priests who attended last year’s course expressed the desire
to avail of the annual program since they urgently felt the need for an ongoing catechetical formation
for their ministry and personal spiritual growth.
ECCCE is hopeful that more dioceses will send representatives for this annual event.
C2
DOCETE
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Manila hosts Benedict XVI festival
His Eminence Gaudencio Cardinal Rosales presided the opening Mass of Pope Benedict XVI Summer Festival of Catechesis on May 20, 2009 at the De La Salle University, Manila.
A RARE gathering of catechists and Christian living educators
dubbed as Pope Benedict XVI Summer Festival of Catechesis and
Christian Formation was held on May 20-22, 2009 at the Yuchengco
Hall in De La Salle University, Taft Avenue, Manila.
The summer festival was organized by the Episcopal Commission
on Catechesis and Catholic Education (ECCCE) through the initiative
of its Association of Catechetical Centers and Colleges / Universities with Religious Education (ACCCRE), together with the Catholic
Educational Association of the Philippines (CEAP), Archdiocesan
Catechetical Ministry (ACM- Manila) and the Manila Archdiocesan
and Parochial Schools Association (MAPSA).
The purpose for the said meeting was to give an update and at
the same time serve as an ongoing formation of Christian Living
Educators and Catechists, and also to share experiences among the
Catechists and Christian Living Educators in public and private
school systems.
Participants were composed of the following: School-based Catechists, Christian Living Educators, Volunteer Catechists, Campus
Ministers, Catechetical Directors/Directresses, Religious Sisters,
Seminarians, Subject Area Teachers of Catholic Schools and student
leaders as well.
The whole affair was divided into two important events - the assembly conferences and the concurrent sessions.
The Assembly Conferences had the following topics and respective speakers: 1) Spirituality of Catechists and Religion Teachers,
by Most Rev. Honesto C. Pacana, SJ, DD, Bishop of Malaybalay;
2) Synod of Bishops: The Word of God in the Life and Mind of the
Church, by Most Rev. Broderick S. Pabillo, DD, Auxiliary Bishop of
Manila; and 3) Strategic Directions on Integral Faith Formation, by
Rev. Msgr. Gerardo O. Santos, Ed. D, CEAP President.
While for the concurrent sessions which was held in the afternoon,
the participants were sent to their respective groupings according to
their chosen topic of interest. There was a variety of topics to choose
from and religious and lay speaker-facilitators were invited to talk
about relevant topics belonging to five different categories which
are under their specific line of expertise. Workshops followed the
inputs given by the speakers.
The significant topics under each category were the following with
its accompanying brief description:
A. Methodologies and Teaching Strategies
1. Catechetical Methodology NCDP 2007—The revised NCDP
chapter on methodology follows CT’s and GDC’s directives on the
many and varied methods in catechesis and the content-method
relationship (CT 31, 51-52, 59; GDC 148-149). It began with a “backgrounder” – a brief sketch of the changing catechetical situation
beginning with the Spanish times to the present characterized by
emphasis on the “experiential.”
This brief review of how Filipinos accepted and nurtured their
faith in the past set the stage for presenting contemporary methods
and means on how to inspire Christian conversion, or strengthen
and deepen the Faith life already present.
2. Banayad Method [Human Evocative Approach]—We believe
that HUMAN EXPERIENCES are the locus of God’s revelation. God
speaks to us in our life through the language of Human Experience.
Therefore, we are to see AUTHENTIC SIGNS of GOD’S PURPOSE
in the happenings, needs and desires in our own life experiences.
The process of how to do this approach was taught.
“Our preaching is not really an indoctrination with something
alien from outside but the awakening of something within, as yet
not understood but nevertheless present.” - Karl Rahner, SJ
3. Production of Catechetical Materials—The revolution in communication technology has made the use of multimedia resources
in catechesis an absolute necessity. Much of catechetical effectiveness depends on the competent and intelligent use of the “tools”
offered by modern science and technology which can help both
direct and indirect catechesis
[NCDP, 472].
The participants were led to
the production of catechetical
materials which could be of great
help in doing catechesis and giving religious instruction with the
guidelines set by the Church for
the proper preparation and use
of the materials.
4. Basic Biblio-Drama – Once
described as Lectio Divina on
stage, Biblio-drama is a wholistic approach in interiorizing the
Word of God. It utilizes various theatre forms like dances,
vignettes, plays and other exercises to enable one to be in touch
with the Word. With ample moments of silence, reflection and
processing, it seeks to discover
the richness of the Scriptures,
allowing the text and one’s life
to meet.
B. Pastoral Formation
1. Extension Programs of the
School (Social Responsibility) –
The Church as a Mother is under
an obligation, to provide for her
children an education by virtue of which their whole lives may be
inspired by the spirit of Christ. At the same time will offer assistance
to all peoples for the promotion of a well-balanced perfection of the
human personality, for the good of society in this world and for the
development of a world more worthy of man/woman [GE, 3] was
offered here.
The participants at this seminar-workshop were helped to create
extension programs of the schools with proper guidelines and norms
to be of better service to the school community and the communities
being served by the school.
2. Liturgical Catechesis (Preparation of School Liturgical Celebrations) – For the liturgy to be able to produce its full effects, it is
necessary that the faithful come
to it with proper disposition, that
their minds be attuned to their
voices, and that they cooperate
with heavenly grace lest they
receive it in vain. Pastors of
souls must, therefore, realize that
when the liturgy is celebrated,
something more is required
than the laws governing valid
and lawful celebration. It is their
duty to ensure that the faithful
take part fully aware of what
they are doing, actively engaging in the rite and becoming
enriched by it [SC, 11].
It is therefore the goal of this
workshop to help those who are
involved in the preparation of
school liturgical celebrations to
know the proper essentials of a
liturgical celebration in schools.
3. Basic Ecclesial Community
– BECs are visibly significant
expressions of ecclesial renewal.
They are small communities of
Christians, usually of families
who gather together around
the Word of God and the Eucharist. They consciously strive
to integrate faith and daily life experiences. They are guided and
encouraged by regular catechesis. Thus, this workshop prepared
the participants in the proper understanding and programming for
Basic Ecclesial Communities.
4. Media Literacy Education and Church Ministry – This module
examines the dynamics of communication and media culture in the
light of Christian principles. The course deals with analysis, evaluation and appreciation of print and non-print images and prepares
the participants to design Action Plans for the promotion of “Media
Awareness”.
C. Catechesis and Religious Instruction
1. NCDP and Religion Textbook-Writing – The definitive aim of
catechesis is to put people not only in touch but in communion, in
intimacy, with Jesus Christ: Only He can lead us to the love of the
Father in the Spirit and make us share in the life of the Holy Trinity
[CT,5].
It is aimed to guide participants in the use of the NCDP 2007 in
the revision or writing of Religion textbooks.
2. E-Generation and Catechesis – In 1967 Pope Paul VI described
modern people’s aspirations “to seek to do more, know more, and
have more, in order to be more” [PP. 6]. These aspirations have
been manifested ever more powerfully in the new trends which
are pictured for us by the mall, the internet, cable TV and cellular
phones. [NCDP, 58]
This catechesis is intended to help catechists and Christian formators understand how this modern time technologies and gadgets
affect religious instruction in the classroom and the values system
of the Filipino people today.
3. Catechesis on St. Paul—Pope Benedict XVI proclaimed June
28, 2008—June 29, 2009 to be special Jubilee Year dedicated to St.
Paul. This Pauline Year commemorates the 2,000th anniversary of the
saint’s birth. This workshop focuses on St. Paul’s Life, Conversion
and Mission that would help us understand the “signs of the times”
in light of the ministry and writings of St. Paul and to appropriate
St. Paul as the model of Catechists and Religion Teachers in his missionary boldness and pastoral solicitude.
4. Catechesis on Life—The Gospel of Life is at the heart of Jesus’
message. He says: “I came that they may have life, and have it
abundantly” (Jn 10:10).
Today there is a new cultural climate hostile to life. Many people
justify certain crimes against life in the name of liberty; and in many
countries laws have been adopted that legitimatize such practices.
The aim of this seminar-workshop is to challenge all members of
the Church to work on behalf of a new culture of human life, an
authentic civilization of truth and love. A manual of guidelines or
concrete action to be taken to reaffirm the value and inviolability
of human life was expected to be produced at the end of the threeday session.
5. Mary: Model of Catechists, Star of Evangelization—Mary saw
her Son Jesus “increase in wisdom and in stature, and in favor”.
As Jesus sat on her lap and later as He listened to her throughout
the hidden life at Nazareth, this Son, who was “the only Son from
Festival / C6
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
DOCETE
C3
Response to Survey Questionnaire
for the Federation of Asian Bishops’
Conferences
THE Effects of the System of Government on the Environment of Teaching the Faith (The Eucharist in Particular) in Schools and/or Pastoral/
Catechetical Centers
Over the past years, the Philippine government, through its Department of Education (DepEd), has somehow been supportive of the Catholic
Church’s catechetical endeavors with the teaching of the Catholic religion
to elementary and secondary students in public schools having been legally grounded in the 1987 Philippine Constitution. Such constitutional
provision obliges the government, through its school heads, to allow the
presence of student-catechists or professional catechists in public schools.
They must, of course, have parental consent as well as ecclesiastical approval as clearly stated in Article XIV, section 3 (3):
“At the option expressed in writing by the parents or guardians, religion shall be allowed to be taught to their children or wards in public
elementary and high schools within the regular class hours by instructors designated or approved by the religious authorities of the religion
to which the children or wards belong, without additional cost to the
Government.”
Local officials are generally supportive in the teaching of the Faith in
schools since many of the officials both in the City and Provincial levels
are Catholic Christians. Consequently, the teaching and promotion of the
sacrament of the Holy Eucharist among Catholic Christian children can be
easily implemented especially through the support of Catholic principals
in the public schools. Given enough support, the Catholic religion teachers/catechists are able to teach about the sacraments in general; and in
particular to conduct or facilitate the flow of the First Communion activity
for Grade 3 pupils.
Guidelines and Strategies of the School and the Pastoral/Catechetical
Centers in Imparting the Faith and the Promotion of the Eucharist in
Particular
The DepEd has existing guidelines for Faith instruction both in the elementary and High School department. Usually 30-45 minutes is allotted by the school head for the conduct of religion classes. This
particular guideline is observed in most public schools all throughout the Philippines. Some schools
(Catholic schools and universities) usually hold a once-a-month celebration of the Holy Eucharist. Others are according to the discretion of the administrator, more so, if he/she is not a Catholic.
In most Catholic schools, Theology is the core of the curriculum wherein the entire community (academic and non-academic) are challenged to take part in the promotion of the Eucharist. The school
welcomes participants from other sectors of faith and adapts the spirit of ecumenism in their dealing
with them. This kind of approach attracts others which eventually lead to their Baptism and Confirmation to Catholic Faith.
The guidelines and strategies that the school and pastoral/catechetical centers follow in terms of faith
formation and Eucharistic celebration are actually varied. These are usually more evident and systematic
through the Christian Living Education program and Campus Ministry program of the institutions/
centers, respectively. It includes, for example, guidelines on the preparation for and celebration of the
Holy Mass such as the value of silence, the liturgical songs or music to be played, the various functions
and roles of the serving ministry, the proper gestures before, during and after the mass, the gifts being
offered and the manner in which these gifts are to be offered, among others. Other areas that promote
the significance of the Holy Eucharist are the strengthening of Family Life Movement catechesis in the
Church, the involvement of family in the Eucharist such as recitation of Prayer for the Family after
communion prayer, bringing out the importance of Eucharistic Adoration, and giving of catechesis on
the Holy Eucharist before the Mass.
Ideally, in Catholic practices, Catechism accompanied by regular reception of the sacraments plays
a vital role particularly in the promotion of the sacrament of the Eucharist in the different schools and
pastoral/catechetical centers. Catechesis is vital in the formation of the faith and culminates in the
celebration of the liturgy and especially in the celebration of the Holy Eucharist.
Problems and Challenges Faced by Schools and Pastoral/Catechetical Centers in Promoting the
Eucharist
Despite our catechists’ efforts, problems still arise (mostly in public schools) due to some major factors: First, is the insufficient time allotment or class schedule being given to catechists. Generally, the
schedule given to the catechists is both insufficient and non-conducive for catechism classes. Students
are restless after a hectic schedule of academic subjects resulting to an inactive participation. During
religion class, only few are focused on listening to the religion teacher more so to participate in the
practices for the Eucharistic celebration. The limited time allotment for faith formation results into less
or inactive participation of the students during the Holy Eucharist. A good percentage of the student
population doesn’t give reverence to the sacrament more so participate during the Eucharistic celebration proper. Some do not fully understand its relevance. The second common problem is the existence
of uncooperative non-Catholic principals in some schools. Some catechists are having a difficult time
in implementing the sacraments such as regular first Friday masses due to the indifference of some
non-Catholic principals. The third major problem is the unavailability or indifference of the parents to
attend catechetical seminars or orientations on the Eucharist being offered by the school. Some parents
have to work even on Sundays to sustain the needs of the family while others are working overseas.
In most cases, both parents are working to meet the family’s financial needs. Some claim that there is
lack of witnessing on the part of parents and teachers. Students or children do not go to Mass regularly
simply because their parents don’t.
There is a low level of appreciation of the Eucharist as a sacrament of grace due to inadequate catechesis or instruction brought about by these factors. Other practical aspects or concerns also matter
such as poor sound system, poor ventilation in the Church or venue, unprepared priests, lectors and
commentators, and choir.
The challenge is then posted on both the pastoral/catechetical centers and as well as their catechists:
The challenge for the former is to equip their students with more creative and teaching skills, while
for the latter, its implementation.
The Program and Continuing Formation for the Promotion of Eucharist in Schools/Catechetical
Centers or Other Centers of Learning and Formation
The Campus Ministry offices in various Catholic schools as well as catechetical centers in various
dioceses offer programs for the continuing formation or promotion of the Eucharist. In schools, for
example, the campus ministry offices take charge of organizing schedule for Eucharistic celebrations
in the grade/year level as well as in departmental or institutional levels. The schedule of spiritual activities are usually posted on the bulletin boards or student planners, announced during Homeroom
periods and communicated to the parents through circulars. Examples of such activities are: First Friday
Masses, noonday masses, community day celebration, major Church feast days such as Sacred Heart
of Jesus, Assumption of Mary, Birthday of Mary, Immaculate Conception, Feast day of the patron saint
of the school, Ash Wednesday, and a lot more. The class retreats and recollections culminate in the
celebrations of the sacraments of Confession and Holy Eucharist. There are also various service clubs
or religious clubs in schools which give students the chance to serve as choir members, lectors, commentators, acolytes, ushers/usherettes, collectors, offerers, etc. Students look forward to insightful,
relevant, interesting and meaningful homilies by the priests during the Holy mass. Students are also
given opportunities to participate in mission-animation program of the Church which offers education
in the faith and vibrant Eucharistic celebrations. CLE (Christian Living Education) teachers encourage their students to render service or active involvement in their respective parishes. Some priests,
sisters or lay catechists/CLE teachers are also invited as resource speakers to talk during orientations
or symposia on the Holy Eucharist.
In diocesan catechetical centers, there are ongoing Basic Faith Formation Programs and as well as
Eucharistic Adoration.
Tasks of the National Commission on Catechesis in Strengthening the Promotion of the Eucharist
in Schools and Pastoral Centers
In order to strengthen the promotion of the Eucharist in schools and pastoral centers, the national
commission on catechesis is tasked to do the following: to gather annually, all catechetical directors in
the Philippines for a national assembly; to identify the strengths/weaknesses/common practices of each
school in the promotion of the Eucharist; to invite resource persons to share meaningful, interesting
and relevant knowledge about the Eucharist; to design, teach or demonstrate and implement modules
that will address the basic needs and understanding of elementary, high school and tertiary students
(the production of multimedia educational materials for the use of schools and parishes is an essential
need); to update catechetical centers with new trends of teaching; another is to standardize the content
and format of the Liturgy since there are a lot of adaptations being implemented nationwide; and finally,
to plan for developmental and relevant Eucharistic Congresses.
Tasks of the Principals/Heads of Pastoral Centers in Strengthening the Promotion of the Eucharist
in Schools and Pastoral Centers
To strengthen the promotion of the Eucharist in schools and pastoral centers, the principals or heads
of pastoral centers are tasked to support the importance of religious and spiritual activities so that these
are implemented in their area of responsibilities. They are encouraged to support Holy Mass celebrations in their respective schools or in the parishes. Their remarkable support to the catechists marks
an important role in the implementation of these activities. They are challenged to coordinate well its
religious or spiritual activities with various offices such as Student Activities/Affairs, Campus Ministry, Christian Living Education area, Outreach Program, faculty members, student body and parents’
associations. They may also continue the scholarship program for training catechists. They are called
to be witnessing leaders in a witnessing community.
Recommendations
In educational institutions, administrators, faculty, personnel, students and parents are encouraged
to exert collaborative efforts in strengthening the holistic formation of all the members of the community, particularly its religious-spiritual and moral formation. School administrators must continue to
support and strengthen school programs for the realization of their respective school’s vision-mission,
objectives and thrust. They must realize their significant role in the implementation of the religious
programs and activities in their respective areas. Parish involvement of their students, teachers and
personnel must also be encouraged and supported.
In connection to this, in the different dioceses and parishes, bishops and priests must strive to be
faithful in their commitment to the ministry of the Word and the Eucharist. They must exert extra effort
to study, read and update themselves so that they will be able to teach and preach in the language that
is understandable and interesting for everyone. They must speak with sense, meaning and relevance.
Besides teaching the basic essentials of the Holy Eucharist, they must also strengthen Family Life Catechesis and as well as train and empower lay leaders to be socially engaged and active through the
Family Life Movement.
(Prepared by ECCCE with the assistance of Siena College, Quezon City; College of the Holy Spirit,
Manila; Bishop Obviar Evangelization Center, Tayabas; and Holy Trinity College of Puerto Princesa
City.)
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DOCETE
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
The Directory for
Masses with Children
By Fr. Genaro Diwa
1. Intelligibility of the Liturgy
The Directory recognizes the fact that even if the liturgy has been celebrated in the vernacular still
there are words and signs which are not easily understood by children.
Sometimes even the adults do not understand the signs and the symbols used in the Eucharist. The
historical and cultural settings in which these evolved may not be easily unravelled by the faithful.
The problem boils down to the tension between the classical and the popular, the liturgist’s creation in
time and the people’s capacity to assimilate them. The truth is, the problem is not only with children
but it is also with adults.
Understanding of the liturgy is a basic tenet in Vatican II’s program of liturgical reform. The Constitution on Liturgy demands that the rites “should be within the people’s power of comprehension and as
a rule not require explanation” (art 34). This is the foundation of the devout and active participation;
the understanding of what happens and the meaning of the liturgical celebration.
The Directory insists on the need to impart Eucharistic catechesis to children: “even in the case of
children, the liturgy itself always exerts its own inherent power to instruct” (no. 12). Example: the
presidential prayers of the Mass.
But the fact remains that there are still elements in the celebration of the Eucharist which are difficult
to understand: the theology of the sacrifice and meal. The Eucharistic Prayer needs to be explained
2. Towards Masses with Adults
“It is always necessary to keep in mind that these Eucharistic celebrations must lead children toward
the celebration of Mass with adults, especially the Masses at which the Christian community must come
together on Sundays” (no.21). Those who prepare and organize Masses with children should not lose sight
of the fact that the children grow to maturity as they are gradually introduced into the cultural world of the
adult members of the society.
This is also applicable to all other ecclesial and age groups. The
Constitution on Liturgy (art. 38) encourages this but it is to avoid the
creation of ecclesiole or privilege, but to serve the faithful’s particular
needs to deepen the Christian life in accord with the requirements
and capacities of the members of the groups.”
If this is so, then the Masses with children “should not be entirely
special rites markedly different from the Order of Mass celebrated with a
congregation” (no.21). The effort here “could not be a matter of creating
some entirely special rite but rather of retaining, shortening, or omitting
some elements or of making a better selection of text.” (no.3)
Pursuing the principle that children’s Masses should lead to adult’s
Masses, the Directory states that “some rites and texts should never
be adapted for children lest the difference between Masses with
children and the Masses with adults become too pronounced” (no.
38). This means that the Roman Missal is the norm on which the
Masses with children are to be based.
The Conference of Bishops is required to make adaptations of the
Supplement to the Directory. If there is none yet then the following
principles are to be our guides: first, every Mass with children will
have to be prepared individually, taking into account the particular
needs and situation of the group of children. Second, it is necessary
to be guided by the operative principle that for the preparation of
Masses with children the current Order of Mass is normative.
It is clear that the Directory proposes an adaptation of the existing
Order of the Mass and not creative liturgies for children. But the work
of adaptation is clearly requiring a great deal of creativity.
3. Active Participation
The Directory states that “the principles of active and conscious
participation are in a sense even more significant for Masses celebrated with children. Every effort should therefore be made to increase this participation and to
make it more intense” (no.22). This is the reason for all the efforts to adapt the celebration of the Mass
for children. We see this in the various ministries and offices during Mass: Mass servers, readers, and
song leaders; the place of singing and musical instruments in the celebration; the use of gestures and
the visual elements; the observance of silence; and the numerous acclamations.
Example: Invite children to take part in preparing and ornamenting the place where Mass will be
celebrated, and prepare the chalice with the paten and the cruets (no. 29).
During the celebration itself: the various ways of proclamation of the word of God (no. 47). The question of dramatization and rhythmic swaying is not explicitly addressed but we can say that these do not
go contrary to this exhortation of the document “in view of the nature of the liturgy as an activity of the
entire person and in view of the psychology of children, participation by means of gesture and posture
should be strongly encouraged in Masses with children, with due regard for age and customs” (no. 33).
There are many possibilities for active participation. We should avoid the tendency to make “active”
to “super-active”, and “participation” to an excuse of liturgy worship. The caution is given to us: “In
all this, it should be kept in mind that external activities will be fruitless and even harmful if they do
not serve the internal participation of the children” (no. 22).
4. Instilling Eucharistic Values
There is a close link between intelligibility and catechesis. When people find the Mass meaningless
it usually is perceived as a religious activity disconnected from their life’s concerns and realities. That
is why the Directory warns us that the liturgical formation of children must also be connected to their
general education as Christians and humans: “indeed it would be harmful if their liturgical formation
lacked such a basis” (no. 8).
The values that the celebration of the Eucharist promote: community spirit, hospitality, capacity to
listen and to seek forgiveness, sense of gratitude, generosity to the point of sacrifice, leadership, family and friendly meals and festive celebration. These human values are enriched in our celebrations,
giving them Christian meaning.
First Confession and First Communion
Certain Errors about First Communion Pastoral Practice:
The Decree Quam Singulari, in treating the age at which children
are to be initiated into their post-baptismal sacramental life, had
to face (as had a decree on frequent Communion by the Sacred
Congregation of the Council, five years before) certain doctrinal
and ascetical errors that had become deeply rooted in Catholic life
at the opening of the century, at least in some parts of the world.
One of these was the pretense that a greater discretion is required
for first Communion than for first Confession. This, like most of
the other errors, was rooted in Jansenism: for example, one was
the idea that to receive first Holy Communion requires a nearly
complete knowledge of the Articles of Faith and, therefore, an
extraordinary preparation. In effect, this means deferring first
Communion for the riper age of 12, 14 or even older.
Another error was the pretense that "the Holy Eucharist is a
reward (for virtue), not a remedy for human frailty," a conceit
which is contrary to the teaching of the Council of Trent that Holy
Communion is "an antidote by which we are freed from our daily
faults and preserved from mortal sins.
First Confession-First Communion
Furthermore, the coupling of Confession with Communion, if on
one hand it impresses and confirms in the conscience the central
position of the Eucharist-which is one of the most beneficial truths
for the Christian life-on the other hand presents disadvantages,
because it could determine the beginning of the habit of not going
to Confession except when Communion is to be received.
The greatest disadvantage, though, lies in the danger that the
child might not appreciate fully the value of the sacrament of Penance since his attention would be absorbed by the first Communion.
This difficulty, however, does not necessarily imply a delay of Confession; it can be overcome by anticipating Confession, thus separating it from Communion at least for a month or so and making it the
beginning of the preparatory phase of first Communion.
In any case, the emphasis should be placed more on the way of
preparing the children for the two sacraments, and, in general, on
the initiation of the child to Christian life. Such preparation for the
two sacraments should be faced in modern terms, keeping always
in mind the confrontation of the Christian with today's world sharing responsibility with the whole Christian community.
As far as age is concerned, the most suitable age seems to be still
seven to eight years, as we have it today, and this for many reasons.
Pastoral experience tells us that the so-called "second infancy,"
due to the development of the moral self, has the same decisive importance that the "first infancy" had for the unconscious ego, since
it can determine those conditionings, anxieties and impulses whose
influence will remain during the whole future life of the person.
This is the age at which the child, if helped, can pass from the instinctive phase (tied to the stimulus of the binomial pleasure-sorrow) to the
ethical phase, in which emerges, together and sometimes in contrast
© www.cbcpworld.com
By John Cardinal Wright
"one thing necessary," childhood is providentially intended to
provide for an accumulation of resources that will be needed
when the person, no longer a child, takes up, in increasing stages
best accomplished gradually and without sudden innovations and
changes, the responsibilities of adult life. Moreover, it would be
a mistake to delay putting into the child's hands the weapons he
needs in the struggle against evil, until evil has already established
a beachhead in his soul.
The school of thought that sees the confession of children only
as a bore to the priest and a burden to the "little tot" who has no
"mortal sins" with which to worry himself or the bored confessor
makes no provision for the fact that the sacrament of Penance, as
both priest and penitent should understand it in terms of spiritual
direction and growth in sanctity, is not merely a spiritual launderette, but a means to spiritual refreshment, encouragement
and growth.
with the instinctive law, the attraction to good and disgust for evil.
It is a very delicate and precise moment, an opportunity which
cannot be missed without serious consequences for the future. The
awakening of ethical and moral life is not automatically linked to
physiological and psychical growth; alas, as history proves in chapters writ with blood, moral sense does not necessarily develop with
intelligence, least of all with mere knowledge. Without solicitous care
from parents, priests and teachers, the instinctive life is prolonged
through the "second infancy" and beyond, with disastrous consequences on the spiritual destiny of the individual.
First Confession is not Spiritual Laundry
As Newman suggests, commenting on "the better part" and the
QUAM SINGULARI Decree on First Communion Sacred Congregation of the Discipline of the Sacraments
August 8, 1910
In the precise determination of "the age of reason or discretion"
not a few errors and deplorable abuses have crept in during the
course of time. There were some who maintained that one age of
discretion must be assigned to reception of the Sacrament of Penance and another to the Holy Eucharist. They held that for Confession the age of discretion is reached when one can distinguish right
from wrong, hence can commit sin; for Holy Eucharist, however,
a greater age is required in which a full knowledge of matters of
faith and a better preparation of the soul can be had.
As a consequence, owing to various local customs and opinions,
the age determined for the reception of First Communion was
placed at ten years or twelve, and in places fourteen years or even
more were required; and until that age children and youth were
prohibited from Eucharistic Communion.
This practice of preventing the faithful from receiving on the
plea of safeguarding the august Sacrament has been the cause
of many evils. It happened that children in their innocence were
forced away from the embrace of Christ and deprived of the food of
their interior life; and from this it also happened that in their youth,
destitute of this strong help, surrounded by so many temptations,
they lost their innocence and fell into vicious habits even before
tasting of the Sacred Mysteries. And even if a thorough instruction
and a careful Sacramental Confession should precede Holy Communion, which does not everywhere occur, still the loss of first
innocence is always to be deplored and might have been avoided
by reception of the Eucharist in more tender years.
First / C7
LAYOUT BY LAURENCE JOHN R. MORALES
Principles of the Directory
This is the first liturgy which has been shaped for the use of children. This is supported by the desire
of the Church to adapt the liturgy to the needs of various groups (SC 38). This is also the fruit of the
Synod of Bishops in 1967.
Children in this document refer to those who have not yet entered the period of preadolescence,
between the ages of nine and twelve.
But in reality the principles taken in this document can also be applied to other age brackets as well.
(no. 52). This is somewhat a tall order. This is also the reason for the creation of the new Eucharistic
Prayers for children. The style is simple suited to the understanding of the children (no. 5). The work
of translations must make this true.
Even if the whole effort is to make this simple, the Directory is not unaware of some dangers in this
regard: “Although a simpler style of language was adopted, the authors always had in mind the importance of avoiding the danger of childish language, which would jeopardize the dignity of the Eucharistic
celebration, especially if it affected the words to be said by the celebrant himself” (no. 6).
The principle of intelligibility includes the readings and the explanation of the word of God. This
includes the choice of the readings and the homily.
© Noli Yamsuan / RCAM
The Liturgy and Catechesis
In a catechism class, a catechist asked the students: “Why do we need to keep silent during the Mass?”
One student replied with conviction: “We are asked to keep quiet during the Mass so as not to wake
up those who are sleeping during the Mass.”
Catechesis is necessary in the formation of the faith. But faith in order to be completed needs to be nourished by the Word of God and the Sacraments and the prayer life of each baptized. Catechesis culminates
in the celebration of the liturgy and especially in the celebration of the Holy Eucharist. This is what the
Constitution on the Liturgy wants to say when it declares that the liturgy is the “source and the summit of
the Christian life.” It also substantiates this declaration by saying that “every liturgical celebration, because
it is an action of Christ the Priest and of his Body, which is the Church, is a sacred action surpassing all others. No other action of the Church can equal its efficacy by the same title and to the same degree.” (SC 7)
We cannot deny the fact that there are many components to the process of the growth of faith. Our
work for the building up of a just society, the education of our people, and the social action of the Church,
all of these are important aspects of the healthy growth in faith. But, in all of these the Church would
like to remind us that these should lead our people in the praise of God and their sanctification, i.e. the
liturgy. It is here that the mystery of Christ and our salvation become clearly manifested.
Such an end is always the point of the official teachings of the Church.
The liturgy and especially the Holy Eucharist are not addenda to the
formation of faith but the very end towards which Catechesis exists.
“Catechesis should therefore be at the service of active, conscious and
genuine participation in the Church’s liturgy, not only by explaining
the meaning of the rites, but also by training the faithful for prayer, for
thanksgiving, for penance, for confident prayer of petition, for a sense
of community, giving them a proper understanding of the symbols- all
of which are necessary for a proper liturgical life.
The Directory for Masses with Children is a document that has
attempted to address the issue of the relationship of Catechesis and
the celebration of the Eucharist and to give guidelines to those who
are in charge of the preparation of the liturgy for children and for
catechists. The Directory tries to respond to the problem arising from
the fact that the liturgical celebrations “cannot fully exercise their
inherent pedagogical force upon children” (no.2).
The liturgy is aware of the presence of children but it scarcely
addresses itself to them. The signs, symbols and its language are
directed normally to the adult members of the assembly. Sometimes,
the presence of children if not causing irritation for some, even can
be a cause of nuisance for others.
The Directory has an introduction and three chapters. The first
chapter, which is basic, discusses the different ways in which children
are introduced to the Eucharistic liturgy, especially through catechesis. The second chapter deals with Masses at which a good number of
children take part together with a good number of adults. The normal
situations of these would be Sundays and holidays. The third chapter
deals with Masses with children in which only few adults are present. This chapter addresses the issues on ministries, place and time
of celebration, preparation, singing and music, gestures and visual
elements, silence and the different parts of the Mass that require special care.
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
DOCETE
C5
2nd ACCCRE meeting
held in Zamboanga
THE Association of Catechetical Centers and Colleges/Universities
with Religious Education (ACCCRE) of the Episcopal Commission
on Catechesis and Catholic Education (ECCCE) held its 2nd annual
meeting last January 13-17, 2009 at the Garden Orchid Hotel in
Zamboanga City.
The theme for this year’s meeting was “Inculturated Catechesis”
which summarized the conference’s three main objectives: 1) Understanding of inculturation in the light of the NCDP ’07; 2) Appreciation of inculturation as principle of Catechesis in the Philippines; and
3) Applying inculturation in lesson planning, module-making, etc.
ECCCE’s Executive Secretary and ACCCRE President, Msgr.
Gerardo O. Santos welcomed the participants on the first day of
the conference and gave a Perspective Setting on the theme of the
assembly. He also made a brief sharing on the history of Inculturation and its theological aspects.
Most Rev. Romulo Valles, DD, the Archbishop of Zamboanga,
led the Opening Eucharistic Celebration. The guests were feted
with a dinner with cultural presentation by the host Archdiocese
after the Mass.
Msgr. John Luza, ACCCRE Vice President, presided the Eucharistic celebration on the second day of the meeting.
Two highly respected resource speakers were invited to enlighten
the participants on the theme of the event.
Conferences on the theme
Rev. Fr. Dionisio M. Miranda, SVD, President of San Carlos
University in Cebu City, who has been boldly threading on Inculturation in the field of Moral Christian Theology, handled the first
and second conferences with the topic on “The Evangelization of
Culture: Theological Inculturation In General”. One significant point
he stressed was: Morality is not lived in a cultural vacuum. Unless
the morality of the Gospel is proclaimed by the Church in terms
that resonate with a particular cultural community, it will not find
the hearing it so urgently needs to be able to make Christ present
in our world.
The next speaker was a sociologist. Most Rev. Antonio Ledesma,
SJ, DD, Archbishop of Cagayan de Oro, delivered the third conference with the topic on “Inculturated Catechesis in the Local Church”.
He shared first hand experiences they had in Cagayan de Oro and
how they were able to practice Inculturation in their Archdiocese
amidst trials and disasters.
Group workshops and film showing were held after the talks.
The Presentation of Study/Reflection Guide given by ECCCE was
the first activity on the third day of the assembly.
The following were the presentors of their respective regions:
St. Benedict Institute for Luzon, Pius XII Catechetical and Pastoral
Formation Center for the Visayas region, Notre Dame University
Catechetical Center for Mindanao, and the Institute of Catechetics
of the Archdiocese of Manila (ICAM) for the NCR Region.
Afterwards, another workshop was conducted where the participants were grouped according to their ecclesiastical territories.
There was an exchange of sharing of individual practices in relation
to Inculturation of Catechesis in their respective areas.
A review of the CBFP (Catechists’ Basic Formation Program)
in light of NNCDP (New National Catechetical Directory of the
Msgr. Gerardo Santos, ECCCE Executive Secretary
Philippines) was held in the afternoon. It was presented to the
participants by the Institute of Catechetics of the Archdiocese of
Manila (ICAM).
Business Meeting
A business meeting was held afterwards headed by Msgr. Santos.
One of the important topics for discussion was the paper made by
Fr. Prisco Cajes, OFM which was endorsed to the Catholic Bishops’
Conference of the Philippines (CBCP) entitled “Towards a Christian
Concept of Rest and Celebration: Exploring the Possibility of Coming to School during the Solemnity of the Immaculate Conception,
December 8”. Msgr. Santos explained that the reason behind this
paper is because of a change/ shift of situation. “We cannot guarantee anymore the attendance of young people and children to mass
on December 8 if we call off classes. However, if we call classes but
non-academic rather, make December 8 a Marian Day, highlighting
the virtues of Mary in the context of Philippine Society, we can effect
Christian Formation on that specific date,” he clarified. This paper
proposes that Catholic schools explore the possibility of considering
December 8 as a non-academic day marked by communal rest from
the usual school training, but students are still expected to go to
school, celebrate the Mass of the solemnity as a Christian community
together and be given activities that mine the depth of the occasion.
After a fruitful discussion on this issue, a resolution was made:
That ACCCRE is endorsing the document declaring that December
8 be a school day but non academic day, and (rather) dedicated to
the celebration of the Eucharist and a day of service to the poor in
honor of the Blessed Virgin Mary. In relation to this, ACCCRE-NCR
was tasked to take care of setting up a template (modules) on the
celebration proper.
Another point of discussion and was presented by Rev. Fr. Nolan
Que, was the Pope Benedict XVI Summer Festival of Catechesis and
Christian Formation on May 20-22, 2009 at the De La Salle University
in Taft, Manila. Participants were encouraged to attend the said
national convention since this activity was initiated by ACCCRE.
The next agendum was the Presidential Task Force on Education
(PTFE) which was created by President Macapagal-Arroyo because
of the tri-focalized education system – Department of Education
(DepED), Commission of Higher Education (CHED) and Technical
Education and Skills Development Authority (TESDA). Msgr. Santos
reported the findings and recommendations of PTFE, the comments/
response of CEAP, and the challenge for ACCCRE. Before concluding the meeting, Msgr. Santos invited the participants to review the
Association’s purposes.
An open forum was held after the meeting. The major point of
discussion was the need to have Guidelines on Inculturation for
Catechists.
Partial Report on the shape of Religious Education
Dr. Teresita Talamera presented the Partial Report on the Research on the Shape of Religious Education titled, “CATECHESIS
IN THE PHILIPPINES FROM 2001 TO 2008: CHALLENGES AND
PROSPECTS FOR DEVELOPMENT PROGRAMS IN THE LIGHT
OF NCDP 2007”. This document has been a long journey for Dr.
Talamera and she requested the cooperation of the respondents so
that she can eventually finalize the report. Msgr. Santos has also
been campaigning for financial support for this project. Dr. Talamera presented to the participants the Profile of the Respondents,
the Description of the Catechetical Situation, the Problems and
Difficulties Encountered, the Challenges and Prospects for Development Programs, and suggestions on how the NCDP can help in
the Development.
A Eucharistic Celebration and dinner held at the Ateneo de Zamboanga capped the day.
An experience of interreligious dialogue
Fr. Sebastiano D’ Ambra, PIME led an early Eucharistic celebration on the fourth day. After breakfast, participants were taken for a
half-day city tour of the majestic Zamboanga City. By noontime they
reached Silsilah where they were served a hearty lunch sponsored
by Fr. D’ Ambra. After lunch, the participants had a first hand experience of an Interreligious Dialogue/Inculturation with Catechists
where they were joined by Madaris Guru.
The 30 listed participants of the event came from the different
Archdiocesan Catechetical Ministry, Catechetical Centers and Colleges/Universities offering Religious Education. Those who were
represented were the following: Archdiocese of San Fernando,
Pampanga; Archdiocese of Surigao; Mother of Life Center; CFA;
Auxilium Catechetical Center; Pius XII Catechetical Center; Mary
Cause of Our Joy Formation Center; Caceres Catechetical Ministry;
BOEC; Cebu Archdiocesan Catechetical Ministry; Notre Dame Center for Catechesis; John XXIII Catechetical Center; ICAM;Christ the
King College; Notre Dame of Dadiangas University; Colegio San
Agustin, Bacolod; De La Salle University, Dasmariñas; St. Benedict
Institute; Universidad de Sta. Isabel; University of San Agustin and
OP-Siena schools.
DOCETE
C6
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Overview of ‘On Evangelization
in the Modern World’
for the 1974 synod, concerns that are just as relevant today (almost
35 years later). These concerns were captured by Pope Paul in the
following questions: “AT THIS TURNING POINT OF HISTORY,
DOES THE CHURCH OR DOES SHE NOT FIND HERSELF BETTER EQUIPPED TO PROCLAIM THE GOSPEL AND TO PUT INTO
PEOPLE’S HEARTS WITH CONVICTION, FREEDOM OF SPIRIT
AND EFFECTIVENESS?” (4)
Paul VI’s response to this question is provided reflectively in
FIVE CONCISE CHAPTERS. ON EVANGELIZATION IN THE
MODERN WORLD begins by centering evangelization on Christ and
in the church. This is followed by chapters devoted to the concept
of evangelization, the essential content of evangelization process,
methods of evangelization, the beneficiaries, the evangelizers and,
finally, the very spirit of evangelization.
Christ and Church
Pope Paul stresses the reciprocal link between the church and
evangelization. Those who accept the proclamation of Jesus are gathered by it into community and bear the concomitant responsibility of
sharing the good news with others both within the community and
outside its boundaries (13,15). Evangelization cannot be understood
without reference to the Christ of the New Testament nor can it be
understood or undertaken apart from the church, because it is the
essential mission of the church.
In the words of Jesus, the first evangelizer (7), “I must proclaim the
good news of the kingdom of God” (Luke 4:43). Pope Paul emphasizes that Jesus’ life and his untiring preaching of the word illustrates
the fact that at the center of the gospel message is the paradoxical
kingdom, a kingdom that not only stresses liberation from those
bonds that oppress humankind as well as from sin and evil but a
kingdom made up of those things that the world rejects (8,9)
Evangelization
In Paul VI”s words, cultures “have to be regenerated by an encounter with the gospel” (20). Every task and every ministry within
the church is to be concerned with communication of the gospel of
Jesus Christ to all peoples through the preaching of the word of
God, the celebration of the sacraments and the living out of a life of
love in the Holy Spirit under the guidance of the church. None of
sacraments and apostolic action.
It should be pointed out that evangelization is described in EN
with its stress on the role of the hierarchical church with its sacramental and magisterial life as well as its social witness, should not
be confused with the evangelism of eighteenth-century European
pietism or American Protestant Revivalism.
The Content of Evangelization
Evangelization demands fidelity to the “message” being proclaimed
and to the “people” who are to receive it. In this document, Pope
Paul states continually that the true meaning of evangelization is the
proclamation of the love of God that comes to us through Jesus Christ
in such a manner that humankind, through the grace of God, accepts
it with a free and firm commitment. He states also that the proclamation would be incomplete “if it did not take account of the unceasing
interplay of the gospel and of man’s concrete life, both personal and
social” (29). Human liberation and salvation in Jesus Christ are linked.
And while temporal and political liberation can never be considered
the goal of evangelization, Pope Paul stresses the necessity of the
church always striving “to insert the Christian struggle for liberation
into the universal plan of salvation which she herself proclaims” (38).
Pope Paul stresses continually the need for constant and deep renewal
and reform both within the church and in society-at-large.
Method
For the catechetically minded, the inclusion of this chapter is
particularly satisfying because it addresses the issue of how to
evangelize. And how one evangelizes is “permanently relevant,”
according to the different circumstances of time, place and culture
because they thereby present a certain challenge to our capacity for
discovery and adaptation” (40).
And while the chapter is somewhat repetitious with its emphasis on the witness of life and verbal proclamation, Pope Paul does
highlight three areas of concern that are particularly apt for today’s
church as it drew closer to the opening days of the 21st century. His
observations center on preaching, mass media and the relationship
between content and method in the church’s evangelizing efforts.
With regard to preaching, Pope Paul stresses that faith comes from
what is heard. Thus the verbal proclamation remains perennially
valid. The section of the exhortation that centers on the homily (43)
will be of particular value to priests.
Pope Paul’s emphasis on the use of the mass media is surprisingly
positive. He indicates that in the mass media the church “finds a
modern and effective version of the pulpit” and that through media
the church can succeed in “speaking to the multitudes” (45).
Finally, there is a word of caution to be found in this section for
today’s church. In light of the CATECHISM OF THE CATHOLIC
CHURCH, Pope Paul’s observation that “the content of evangelization must not overshadow the importance of the ways and means”
(40) gives some pause for reflection.
The Beneficiaries
In this section of his exhortation, Pope Paul focuses on the church’s
mission to “proclaim the good news to all creation” (Mark 16:15)
despite many obstacles. The sections “Non-believers” and “the nonpracticing” are of particular interest to those whose evangelizing
efforts take in the United States. One of the greatest dangers facing
Catholics is the dilemma of knowing where and how their Catholic
beliefs are to influence their public actions. Where and how are public
beliefs to intersect with national policy in a secular society? Catholics
in the United States live in a society that has experienced a shift from
a view of religion as the THE view of life to a religion as A view or,
even worse, a society “without any need for recourse to God, who
thus becomes superfluous and an encumbrance” (55).
Likewise, in growing numbers of Catholics no longer stand over
and against the secular culture, they have the culture. Too many
Catholics have grown indifferent to their baptismal call. Pope Paul
encourages the church to “constantly seek the proper means and
language for presenting, or representing, to them God’s revelation
and faith in Jesus Christ” (56).
Evangelists
Evangelization begins with the coming of the Holy Spirit to the
evangelist. It is only from this “Pentecostal” experience that true
evangelization takes place. The evangelist serves as God’s instrument
in transmitting the good news to others. In order that the evangelist
be this instrument and evangelize faithfully and effectively, Pope
Paul insists that the following two principles be kept in mind: (1)
the evangelizer must not undertake the mission on his or her own
initiative or authority because evangelization is at root an ecclesial
task, and (2) the evangelizer must act “in communion with the church
and her pastors” (60).
Pope Paul concludes this section by stressing the need for serious
preparation for all who have devoted themselves to the ministry
of the word from catechists to the heads of small communities. In
a present-day church that too often finds itself dependent on the
ministerial services of the untrained volunteer, Pope Paul’s call to
“be vigilant concerning the adequate formation of all the ministers
of the word” (73) continues to challenge the church’s resolve in this
matter.
The Spirit
In this final chapter, Pope Paul explains evangelization in terms
of the Holy Spirit. It is only through the power of the Holy Spirit
that one becomes worthy of the charism of the evangelizer and that
the evangelical mission is carried out.
© Roy Lagarde / CBCP Media
© Roy Lagarde / CBCP Media
CATECHESIS is a form of the ministry of the word that initiates
Church members into the mystery of Christian signs and symbols.
It is a ministry based on the assumptions that the persons being catechized have already accepted the proclamation of Jesus Christ and
are gathered by it into community. In practice, this generally is not
the case. Too often, parish catechesis is directed toward individuals
who have not consciously accepted the Gospel proclamation. It is an
attempt to catechize church members still in need of evangelization.
It was this very concern that prompted Pope Paul VI to address the
need for the church to proclaim more intentionally and more forcefully the love of God to all – both those outside and those within the
Catholic community. The apostolic exhortation ON EVANGELIZATION IN THE MODERN WORLD was the result.
ON EVANGELIZATION IN THE MODERN WORLD (EN) was
promulgated by Pope Paul VI on December 8, 1975, the tenth anniversary of the closing of the Second Vatican Council (1965) and one
year after he had convoked a synod of bishops to deal specifically
with the topic of evangelization (1974).
The Second Vatican Council (1962-1965) laid the foundation for
Catholic evangelization by speaking of the church community as
the people of God, by giving a new understanding and sensitivity
to ecumenism and by renewing a sense of the mission to share the
gospel of Jesus Christ. The 1974 Synod of Bishops, while in depth
with the topic of evangelization, provided the church with no written guidelines. Rather, the bishops chose to encourage Pope Paul
VI to reflect on the Synod’s deliberations and to provide the needed
theological and pastoral direction. ON EVANGELIZATION IN THE
MODERN WORLD was the result.
The 20,000-word exhortation is the first church document devoted entirely to the topic of evangelization and is considered by
some to be one of the most important and far-reaching documents
issued since Vatican II. It was offered by Paul VI as meditation on
the concerns that flowed from the council and created the context
this is new to those who have been involved actively in the church’s
catechetical ministry for the past 20 years. However, the force to the
call to both implicit proclamation (the personal witness of one’s life)
and explicit proclamation (publicly evangelizing others) is as strong
today as it was when the document was first published. The goal of
evangelization is conversion, that is, the “metanoia” of embracing
Jesus and his message and sharing the message with others.
In addition, Pope Paul emphasized that evangelization cannot be
reduced to any single element. It is multidimensional. It is to be
reflected in the interplay of personal witness, explicit proclamation,
inner-adherence, entry into an ecclesial community, reception of the
Photo courtesy of Taizé
By Thomas P. Walters
Pope Paul writes,
“It is the Holy Spirit who, today just as at the beginning of
the church, acts in every evangelizer who allows himself to be
possessed and led by him. The Holy Spirit places on his lips
the words which he cannot find by himself, and at the same
time, the Holy Spirit predisposes the soul of the hearer to be
open and receptive to the good news and to the kingdom being
proclaimed” (75). Just as the work of evangelization was begun
by the Holy Spirit at Pentecost, it is the same Spirit that continues the work today.
Conclusion
ON EVANGELIZATION IN THE MODERN WORLD was written
reflectively to give encouragement and confidence to all with regard
to the church’s central task of evangelization. In a pastoral and meditative way, Pope Paul highlights the hopes and addresses the fears
regarding evangelization raised by the 1974 Synod of Bishops.
The hope of Pope Paul both before and following the publication
of this exhortation was to reawaken interest in and enthusiasm for
the work of evangelization, so that “the world of our time, which is
searching, sometimes with anguish, sometimes with hope, be enabled
to receive the good news not from evangelizers who are dejected,
discouraged, impatient or anxious but from ministers of the gospel
whose lives glow with fervor, who have first received the joy of Christ
and who are willing to risk their lives so that the kingdom may be proclaimed and the church established in the midst of the world (80).
ON EVANGELIZATION IN THE MODERN WORLD stands as
a present-day challenge to all Catholics to develop an evangelizing attitude that moves them beyond what has become an all too
comfortable “personal salvation mindset” to one of being willing
witness of the risen Lord – Catholics with a renewed sense of their
mission to share the gospel of Jesus Christ.
(Source: THE CATECHETICAL DOCUMENTS, Liturgy Training Publications, Chicago 1996, pp. 150-155.)
(Presented by Fr. Antonio Rosales, OFM at the 2nd Summer
Catechetical Institute for Priests, April 20-24, 2009 at Sta. Catalina
Spirituality Center, Baguio City.)
Festival / C2
the Father,” “full of grace and truth,” was formed
by her in human knowledge of the Scriptures and
of the history of God’s plan for His people, and in
adoration of the Father. She in turn was the first
of His disciples. She was the first in time, because
even when she found her adolescent Son in the
temple she received from Him lessons that she
kept in her heart. [CT, 73]
Through the exemplary life of Mary, may we be
inspired and become enthusiastic in the catechetical work that is essential for those we catechize.
Thus, we may effectively carry out the mission
given by Jesus, our Teacher: “Go therefore and
make disciples of all nations.”
D. Youth Ministry
1. How To Do Campus Ministry—“What is
needed today is a Church which knows how to
respond to the expectations of young people. Jesus
wants to enter into dialogue with them, through
His body which is the Church, to propose the
possibility of a choice which will require a commitment of their lives. As Jesus with His disciples
of Emmaus, so the Church must become today, the
traveling companion of young people…” John Paul
II, Youth: Sent to Proclaim True Liberation, World
Youth Day 1995, Philippines.
It was hoped that those involved in the formation of the young were helped to come up with
an alternative to the traditional way of doing
catechesis and of giving religious instruction in
the classrooms.
2. Youth Ministry [KALAKBAY]—This document defines Catholic Youth Ministry in the Philippines. It lays down the necessary elements to give
guidance and efficacy to it, the fruit of extensive
in-depth participatory and collaborative research,
the Directory for Catholic Youth Ministry in the
Philippines.
This seminar-workshop aimed to help youth
ministers and animators draw proper guidelines
in ministering to the young.
3. How to Give Retreats and Recollections—The
participants were led to a better understanding of
the essentials of retreats and recollections. Guidelines on the preparation and giving of retreats and
recollections were discussed and at the end of the
sessions participants came up with sample themes
and programs for retreats and recollections.
E. Contemporary Moral Issues
1. Justice, Peace and Integrity of Creation
[JPIC]—Both human beings and the rest of creation
are being deprived of LIFE. A passion for Justice, a
desire for Peace and non-violence, and an interest
in conserving the Integrity of the whole of Creation
(JPIC) are essential if we are to live according to
the Gospel. These are not options but a way of life.
Action for Justice and participation in the transformation of the world are a fundamental dimension
of the preaching of the Gospel and are essential to
the Church’s mission of liberating the human race
from any and all oppressive situations (Justice in
the World #5).
This seminar-workshop aimed to help the participants to propose guidelines for a manual of JPIC
for use by those involved in Christian Formation
in Public and Catholic Schools.
2. Catechesis on Integrity of Creation
[Ecology]—A correct understanding of the environment prevents the utilitarian reduction of
nature to a mere object to be manipulated and
exploited. At the same time, however, nature must
not be absolutized and placed above the dignity
of the human person. [Compendium of the Social
Doctrine of the Church, 463]
This session aimed to inculcate in the hearts
of men/women the challenge to care for the
environment. It is a matter of common and universal duty to respect the common good destined
for all by preventing anyone from using “with
impunity the different categories of beings,
whether living or inanimate—animals, plants,
the natural elements—simply as one wishes or
according to one’s own economic needs. [Compendium…, 466]
3. Spirituality of Integrity [Anti-Corruption]—It
defines the value of integrity, allowing its discovery in one’s personal experience and practice,
understanding its fragility and opting to practice
it in the midst of discomfort and rejection of others. It explores possibilities to transform society by
consistency and prudence of action.
It challenged the participants to take the first
step towards moral changes in individuals and
thus affect all others towards creating a synergy
of change for a better society.
4. Subtle Attacks on Family Explained [S.A.F.E]
many families today suffer. In spite of their sincere
efforts to love and care for their children, parents
find it more difficult each day to raise their family. Is the so-called generation gap to blame; also
television, internet, mass media, drugs, violence
in schools and demonic cults?
The aim of this workshop was to help parents
and educators know the environmental factors
negatively affecting children. There is a need to
pinpoint these if the family is to be protected. A
vague idea of these attacks against the family will
not suffice to correct the deteriorating situation
most families find themselves today.
His Eminence Gaudencio B. Cardinal Rosales,
DD, Archbishop of Manila presided the Eucharistic
celebration on the first day of the festival. Most
Rev. Pablo Virgilio S. David, DD, Auxiliary Bishop
of San Fernando, Pampanga said the Mass on the
second day; while ECCCE Chairman and Bishop
of Balanga, Most Rev. Socrates B. Villegas, DD led
the Eucharist on the third day.
The Archdioceses, Dioceses, Prelatures, and
Apostolic vicariates represented during the festival
were Manila, Lipa, San Fernando, Pampanga, Palo
(Leyte), Nueva Segovia, Pasig, Baguio, Malolos,
Cubao, San Jose de Antique, Cabanatuan, Imus,
Antipolo, Iba, Paranaque, Laoag, San Pablo, Lucena, San Jose (Nueva Ecija), Novaliches, Kalookan, Sorsogon, Infanta, Tarlac, Alaminos, Balanga,
Gumaca, Puerto Princesa, and Calapan.
DOCETE
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
C7
Jaro hosts Catechetical
Ministers’ summit
THE Episcopal Commission on Catechesis and Catholic Education (ECCCE) held its 9th Annual Meeting of Catechetical Ministers last July 14-17, 2009 at the Punta Villa Resort in Jaro, Iloilo. The relevant
theme for this year’s event is: A CATECHESIS ON ENGAGED AND RESPONSIBLE CITIZENSHIP,
A Roadmap to Elections 2010.
This year’s gathering aimed to gather in spirit of communion the Catechetical Ministers and Coordinator from various particular churches in the Philippines; to focus on “engaged and responsible citizenship” as fruit of a catechesis of justice, peace and integrity of Creation; to present a voter’s education
program in vision of 2010 Elections; and finally to join in the celebration of the 50th Foundation Year
of the oldest catechetical center in the Philippines – the Pius XII Catechetical Center
The meeting began on July 13, 2009, with a dinner hosted by Pius XII Catechetical Center.
On the second day, ECCCE Executive Secretary Msgr. Gerardo O. Santos officially welcomed the
participants to the annual event.
He reviewed the objectives of the conference and stressed the golden existence of Pius XII Catechetical Center as the oldest catechetical center in the country. Msgr. Santos also cited the dissertation of Fr.
Antonio Moreno, SJ titled, “Political Education” which embarked on engaged and responsible citizenship. It served as a one of the references for the choice of theme for this year’s gathering. He likewise
presented a perspective setting which covers a Report on 2nd Priests’ Summer Catechetical Institute,
Pope Benedict XVI Summer Festival of Catechesis and Christian Formation, Report on the 3rd ACCCRE
Zamboanga City, and a Sharing on the Improved Religious Education Curriculum. Afterwards, Msgr.
Santos presented his paper on “Strategic Directions on Integral Faith Formation.
A Eucharistic Celebration was held afterwards with Most Rev. Angel Lagdameo, DD, Archbishop
of Jaro and CBCP President as the Main Presider.
The assembly participants proceeded with the first Conference in the afternoon with the topic on
Engaged and Responsible Citizenship in Election 2010: The Church Response, with Archbishop Lagdameo as guest speaker.
Ambassador Henrietta T. de Villa, Chairperson of NAMFREL and PPCRV followed with a sharing
on the relevance and responsibilities of the two organizations in the coming 2010 elections. She offered
seven key points as roadmap for CHAMP ELECTIONS IN 2010. These are: Advocacy for full automation of 2010 Election System; Registration of first time voters; Clean computerized voters’ list; Intense
voters registration and verification; Recruitment and mobilization of volunteers; Develop community
network system; and Formation of the volunteer as total poll monitor. She also gave a historical note
on the NAMFREL and its CARE program for the election process. CARE stands for Collaboration,
Automation, Registration, and Election. A short open forum followed after her sharing.
Dr. Teresita Talamera gave a Report on the Partial Survey Results on the Research “Catechesis in
the Philippines from 2001–2008: Challenges and Prospects for Development Programs in the Light of
NCDP 2007”.
The next conference was presented by Fr. Carmelo Diola, DILAAB Foundation, on July 16. His talk
was titled “Options for Catechists: Puede Pala Pinoy and Circles of Discernment for Elections.”
Another conference followed shortly with Fr. Albert Alejo, SJ from the Ateneo de Davao University
as speaker. The talk focused on the Program of Social Transformation. An Open Forum /Workshop
followed afterwards.
On the third day of the conference, the participants gathered early for the Eucharistic Celebration with
Most Rev. Socrates B. Villegas, DD, Bishop of Balanga and ECCCE Chairman as the main presider.
The participants had workshop in the morning followed by a reporting in the assembly. After all the
groups have reported, Bishop Villegas facilitated an open forum and sharing on practical concerns.
The participants had an opportunity to bond with one another for a whole day of fun and celebration on the last day of the meeting. They left early for Guimaras where they had Mass at the Trappist
Monastery. They also went to Alubihod Beach for an afternoon swimming and Tour of the Island.
Dinner was served back at Punta Villa Resort.
The event officially ended that night. However, others still stayed until the following day to enjoy
the grandeur of Iloilo.
Catholic Education is source of hope
Stresses need to form total human person
unite in harmony."
The letter affirmed, "Catholic schools are characterized by the
institutional link they keep with the Church hierarchy, which
guarantees that the instruction and education be grounded in the
principles of the Catholic faith and imparted by teachers of right
doctrine and probity of life."
The schools should be "permeated by the evangelical spirit of
freedom and charity, which fosters the harmonious development
of each one's personality."
"In this setting," the letter added, "human culture as a whole is
harmonized with the message of salvation, so that the pupils gradually acquire a knowledge of the world, life and humanity that is be
enlightened by the Gospel."
Religious freedom
The congregation emphasized the need for collaboration between
the family and the educational institution, as an exercise of the
principle of subsidiarity.
It underlined religious education as an "inalienable characteristic"
of the Catholic school's educational goal.
The letter explained: "Religious education is different from, and
complementary to, catechesis, as it is school education that does not
require the assent of faith, but conveys knowledge on the identity
of Christianity and Christian life.
"Moreover, it enriches the Church and humanity with ar-
eas for growth, of
both culture and
humanity."
The letter acknowledged that in
many places, "now
as in earlier periods, religious freedom is not fully in
force, both in law
and in practice."
The congregation denounced
this injustice, and
Cardinal Zenon Grocholewski
called on Catholics to "commit themselves so that those rights may become
effective."
It stressed the Church's commitment to offer "to each generation
the revelation of God from which it can learn the ultimate truth
about life and the end of history."
"This is not an easy task in a secularized world, characterized
by the fragmentation of knowledge and moral confusion," the
congregation acknowledged.
It affirmed, however, that education founded on truth and at the service of the person can be a "powerful instrument of hope." (Zenit)
© romancatholicvocations.blogspot.com
EDUCATION is a task that requires teamwork between parents
and schools, under the authority of the Catholic Church so as to
guarantee the solidity of religious formation.
This was affirmed in a circular letter on "Religious Education in
Schools" sent from the Congregation for Catholic Education to the
presidents of the bishops' conferences.
The letter, signed by the congregation's prefect, Cardinal Zenon
Grocholewski, and its secretary, Archbishop Jean-Louis Bruguès,
underlined the necessity of providing a "clarification and instruction about the role of schools in the Catholic formation of young
people, about the nature and identity of the Catholic school, about
religious education in schools, and about the freedom of choice of
school and confessional religious education."
Due to the complexity of the educative task faced to today's
culture, the letter stated, there is a risk that we will lose "what is
essential, that is, the formation of the human person in its totality,
particularly as regards the religious and spiritual dimension."
Education is a team effort, it acknowledged, but parents are the
ones who are primarily responsible for training their children.
This parental responsibility also encompasses the "right to
choose the school that guarantees an education in accordance
with one's own religious and moral principles," the congregation explained.
The Catholic school, it continued, "is truly an ecclesial subject
because of its teaching activity, in which faith, culture, and life
First / C4
Such is the injury caused by those who insist on
extraordinary preparations for First Communion,
beyond what is reasonable; and they doubtless do
not realize that such precautions proceed from
the errors of the Jansenists who contended that
the Most Holy Eucharist is a reward rather than a
remedy for human frailty.
This doctrine was not long ago strongly emphasized by a Decree of the Sacred Congregation of
the Council given on December 20, 1905.
Daily approach to Communion is open to all, old
and young, and two conditions only are required:
the state of grace and a right intention. Moreover,
the fact that in ancient times the remaining particles of the Sacred Species were even given to
nursing infants seems to indicate that no extraordinary preparation should now be demanded of
children who are in the happy state of innocence
and purity of soul, and who, amidst so many
dangers and seductions of the present time have
a special need of this heavenly food.
The abuses which we are condemning are due to
the fact that they who distinguished one age of discretion for Penance and another for the Eucharist
did so in error. The Lateran Council required one
and the same age for reception of either Sacrament
when it imposed the one obligation of Confession
and Communion.
From all this it is clear that the age of discretion for receiving Holy Communion is that at
which the child knows the difference between
the Eucharistic Bread and ordinary, material
bread, and can therefore approach the altar with
proper devotion.
Perfect knowledge of the things of faith, therefore, is not required, for an elementary knowledge suffices-some knowledge.
Similarly, full use of reason is not required, for
a certain beginning of the use of reason, that is,
some use of reason suffices.
Saint Pius X has deemed it needful to prescribe
the following rules which are to be observed everywhere for the First Communion of children.
1. The age of discretion, both for Confession and
for Holy Communion, is the time when a child
begins to reason, that is about the seventh year,
more or less. From that time on begins the obligation of fulfilling the precept of both Confession
and Communion.
2. A full and perfect knowledge of Christian
doctrine is not necessary either for First Confession
or for First Communion. Afterwards, however, the
child will be obliged to learn gradually the entire
Catechism according to his ability.
3. The knowledge of religion which is required in
a child in order to be properly prepared to receive
First Communion is such that he will understand
according to his capacity those Mysteries of faith
which are necessary as a means of salvation
(<necessitate medii>) and that he can distinguish
between the Bread of the Eucharist and ordinary,
material bread, and thus he may receive Holy Communion with a devotion becoming his years.
4. The obligation of the precept of Confession
and Communion which binds the child particularly
affects those who have him in charge, namely, parents, confessor, teachers and the pastor. It belongs
to the father, or the person taking his place, and to
the confessor, according to the Roman Catechism,
to admit a child to his First Communion.
5. The pastor should announce and hold a General
Communion of the children once a year or more often, and he should on these occasions admit not only
the First Communicants but also others who have
already approached the Holy Table with the abovementioned consent of their parents or confessor.
Some days of instruction and preparation should be
previously given to both classes of children.
6. Those who have charge of the children should
zealously see to it that after their First Communion
these children frequently approach the Holy Table,
even daily if possible, as Jesus Christ and Mother
Church desire, and let this be done with a devotion
becoming their age. They must also bear in mind
that very grave duty which obliged them to have
the children attend the public Catechism classes;
if this is not done, then they must supply religious
instruction in some other way.
7. The custom of not admitting children to Confession or of not giving them absolution when they
have already attained the use of reason must be
entirely abandoned. The Ordinary shall see to it
that this condition ceases absolutely, and he may,
if necessary, use legal measures accordingly.
8. The practice of not administering the Viaticum
and Extreme Unction to children who have at-
tained the use of reason, and of burying them with
the rite used for infants is a most intolerable abuse.
The Ordinary should take very severe measures
against those who do not give up the practice.
From Pope John Paul II
For how many children in the history of the
Church has the Eucharist been a source of spiritual
strength, sometimes even heroic strength! How can
we fail to be reminded, for example, of holy boys
and girls who lived in the first centuries and are
still known and venerated throughout the Church?
Saint Agnes, who lived in Rome; Saint Agatha, who
was martyred in Sicily; Saint Tarcisius, a boy who is
rightly called the "martyr of the Eucharist" because
he preferred to die rather than give up Jesus, whom
he was carrying under the appearance of bread.
"My predecessor Saint Pius X gave a touching
testimony to his pastoral love for children by the
changes he introduced regarding the reception of
First Holy Communion. Not only did he lower
the age for approaching the Eucharistic Table (I
was able to take advantage of this in May, 1929),
but he also introduced the possibility of receiving
Communion before the age of seven, if the child
demonstrates sufficient understanding. This
pastoral decision to bring forward the reception
of Holy Communion is most commendable. It has
yielded rich fruits if holiness in children and in the
apostolate among the young, in addition to a flowering of priestly vocations." (John Paul II, "Rise, Let
Us Be On Our Way," Rome 2004, p. 103).
C8
DOCETE
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Multiple Celebrations for
ECCCE in September
THE month of September this year has been very significant for the
Episcopal Commission on Catechesis and Catholic Education (ECCCE). Coinciding with the celebration of the birthday of the Most
Blessed Virgin Mary on September 8 and Feast Day of Saint Lorenzo
Ruiz—the First Filipino Saint on September 28 are important events
and celebrations of the Commission.
National Catechetical Month
Catechists and as well as all Catholic faithful in the Philippines annually celebrate the National Catechetical Month during the month
of September. This tradition started since 1985 and was formerly
called the National Catechetical Week back then. It was eventually
changed to NATIONAL CATECHETICAL MONTH for a monthlong catechetical celebration in the different parishes in the country.
This yearly event is focused on the promotion of the significance of
spreading the Good News through Catechesis. Thousands of Catechists celebrate this month in their respective parishes, vicariates
and dioceses.
The theme for this year’s celebration is: FAITHFULNESS OF
CHRIST, FAITHFULNESS OF CATECHISTS.
New appointment of Bishop Villegas
As Filipino Catholics all over the
country celebrates
September as National Catechetical
month, the news on
Bishop Socrates Villegas’ appointment
was announced on
the feast of the birthday of the Blessed
Mother. Bp. Villegas
just turned 49 last
September 28, 2009
(Feast day of Saint
Lorenzo Ruiz), making him the youngest Archbishop in
the Philippines.
Papal Nuncio to
the Philippines His
Excellency Most
Rev. Edward Joseph Adams, D.D.
announced the appointment of Bp.
Villegas in a letter
addressed to Catholic Bishops’ Conference of the Philippines (CBCP)
spokesperson Msgr. Pedro Quitorio.
“Pope Benedict XVI has accepted the resignation of Archbishop
Oscar Cruz from the office of Lingayen-Dagupan, and has appointed
Bishop Socrates Villegas until now Bishop of Balanga, as Archbishop
of Lingayen-Dagupan,” the letter read.
The acceptance of the prelate’s retirement and Bp. Villegas’ appointment was announced by Pope Benedict XVI on Tuesday noon
(6 p.m. Manila time), September 8, 2009.
Bishop Soc (as he is popularly called), who is also the ECCCE
Chairman, and a native of Pateros, Rizal was ordained priest on
Oct. 5, 1985 at age 25. He immediately became personal secretary
to the late Manila Archbishop Jaime Cardinal Sin whom he served
for 15 years until he was ordained bishop on August 31, 2001 and
became an Auxiliary Bishop of Manila. He was Rector of Mary
Queen of Peace, Our Lady of EDSA Shrine from December 8, 1989
until May 2004.
He was later appointed Bishop of Balanga on May 3, 2004 and
was installed on July 3, 2004.
Bishop Villegas is well-admired and a widely regarded preacher
and speaker. He has written seven books of his homilies at the Edsa
Shrine and talks in retreats and other events.
Msgr. Gerry celebrates silver anniversary
Joining the Commission’s September celebrations was
ECCCE’s Executive
Secretary Msgr. Gerardo O. Santos 25th
Sacerdotal Anniversary which he celebrated last September 29, 2009. Msgr.
Santos has been the
Commission’s Executive Secretary since
year 2001 and up to
the present. Aside
from his demanding work in ECCCE,
this multi-tasked
pastor is also the
current President of
the Catholic Educational Association
of the Philippines
(CEAP) and Regional Director for
CEAP-NCR. He is
also the Director of
the Archdiocesan Catechetical Ministry (ACM-Manila), the Minister
of the Ministry of Catechesis and Catholic Education, the President
of the Manila Archdiocesan and Parochial Schools (MAPSA), Superintendent of the Roman Catholic Archdiocese of Manila Educational
System, the President of Pasig Catholic College, the Director of
Nazarene Catholic School (Quiapo, Manila) and San Pablo Apostol
Learning Center (Tondo, Manila). Aside from his numerous tasks he
is also a Professor of Moral Theology at the Divine Word Seminary
School of Theology in Tagaytay City.
One of the major celebrations was held in advance last September 25, 2009 at the Jaime Cardinal Sin Auditorium of Paco Catholic
School in Manila together with his co-workers in the Catechetical
and Catholic Education field.
Our warmest greetings to the two current pillars of ECCCE – Our
Chairman, MOST REV. SOCRATES B. VILLEGAS, D.D. and our
Executive Secretary REV. MSGR. GERARDO O. SANTOS, S.T.M.,
S.T.L., Ed.D!
CEAP National Convention 2009
The Catholic Educational Association of the Philippines (CEAP)
held its 69th annual convention at the Manila Hotel in Roxas
Boulevard, Manila last September 16-18, 2009. This year’s theme
was “HOLD IT IN TRUST: Leadership as Stewardship” coupled
Cebu Archbishop Ricardo J. Cardinal Vidal led the concelebrated closing Mass of the CEAP Convention last Sept. 18, 2009.
by the following objectives: 1) To provide an opportunity for
Bishops and Catholic educators to engage in meaningful conversations on stewardship in the Church and the country; 2)To
present matters of vital importance for the strengthening of the
organization towards more effective service to its members; 3)
To share trends, good practices, approaches and/or strategies for
better management of educational institutions; and 4)To provide
a forum for national leaders to present their platforms on private
education.
The CEAP Convention is an annual gathering of Catholic educators coming from the different Parochial and Catholic schools,
colleges and universities all over the country. Participants include
Schoolheads/Presidents, Vice Presidents, Superintendents, Elementary/High School Principals, College Deans, Academic/Subject
Area Coordinators, Treasurers, Finance Managers, MIS Heads,
Registrars, Religious Education Coordinators, Catechetical Program
Coordinators, Campus Ministers, Community Extension Directors,
NSTP Coordinators, Student Affairs Deans/Coordinators and some
student representatives.
Important guests invited to grace this year’s assembly include
the Apostolic Nuncio to the Philippines, Archbishop Edward Jo-
seph Adams, D.D., Catholic Bishops Conference of the Philippines
(CBCP) President and Archbishop of Jaro, Most Rev. Angel N.
Lagdameo, D.D., Manila Archbishop His Eminence Gaudencio B.
Cardinal Rosales, D.D., Cebu Archbishop His Eminence Ricardo J.
Cardinal Vidal, D.D., Parish Pastoral
Council for Responsible Voting (PPCRV) Chairperson
Ambassador Henrietta
de Villa and ANC Senior Anchor Ms. Tina
Monson-Palma.
Among the highlights of the event was
a forum with Presidential aspirants which
was moderated by Ms.
Palma, and the Special
Tribute the association
prepared in memory of
the late President Corazon
C. Aquino.
CBCP Monitor
D1
Vol. 13 No. 20
September 28 - October 11, 2009
The News Supplement of
Couples for Christ
CFC Holds Leaders Summit
By Carel Ariola and Arnel Santos
CFC leaders from various provinces of the country assembled on
September 5, 2009 at the Don Enrique Heights Clubhouse to discuss
the collaborative and cooperative relationship that CFC should have
with Gawad Kalinga Community Development Foundation as well
as the roles and responsibilities of CFC leaders as the community
enters another phase in its mission work,
The activity was convened by CFC Executive Director Joe Yamamoto to elicit insights and inputs from CFC leaders, composed of
Metro Manila Sector Heads, Regional Heads, Provincial Area Heads
(PAH) and Provincial Area Directors (PADs). Other participants
included the Family Ministries Coordinators as well as observers
from the Ateneo de Manila University. More than 200 leaders from
all over the Philippines came for the summit.
The objectives of the summit were: a.) arrive at a common understanding of what is happening to CFC at this time from the perspective of the workings of the Holy Spirit especially in the area of
Building the Church of the Poor and the relationship between CFC
and GK; b.) discuss ways to collaborate and strengthen partnership
of CFC and GK on the ground (GK sites) while respecting their
distinct and separate governance; c.) present the expanded work
with the poor of CFC; and d.) discuss the dynamic role of the CFC
A Life Filled
and Fulfilled
in Christ
By Zeny Gimenez
“FULLNESS of life in Jesus.” This is Couples for Christ’s theme for
2010 taken from Colossians 2:6-7: “Since you have accepted Christ
Jesus as Lord, live in union with him. Keep your roots deep in him,
build your lives on him, and become stronger in your faith, as you
were taught. And be filled with thanksgiving.”
The theme was announced in a general memo dated September 14,
2009, following the annual retreat and planning session of the International Council. It is at this session that the theme for the following
year is discerned, discussed, prayed over and finally approved.
Joe Yamamoto, CFC Executive Director, said that this theme has
transitioned from the different themes that came before, particularly
beginning from “Love One Another” in 2008 and “Forward in Christ”
in 2009. Joe says, “This is actually a rapid transition. The Holy Spirit
is telling us that if we take our discipleship seriously and indeed
move forward, focused only on Christ, no problems or obstacles can
deter us, but rather they will actually help us in our mission.”
Joe further says: “Couples for Christ is poised to truly achieve
fullness of life and mission in the coming years. We are coming to
the full realization of what it really means to go to Jesus through
Mary. The community has recognized that Mary has been a strong
inspiration in the time of trials and difficulties that we went through.
Mary was there in the lowest ebbs of our community life, particularly
in the past two years. She has been both inspiration and comfort
during our difficult times.”
The theme is clear affirmation of the Lord’s call for the community
to leave all the past hurts and resentments behind, to focus on the
Lord, and to indeed nurture the roots that the Spirit has allowed us
to plant. Joe emphasizes that “we are now poised on the brink of a
great work – the expansion of our work with the poor in ANCOP –
and this theme, this prophetic message, is affirmation that we will
indeed find fulfillment in our mission in the coming years.”
Our mission as a community is to spread the Good News in word
and action. Joe explains that our theme in 2008 of “Love One Another” was appropriate; we can only fulfill our mission of spreading
God’s Word if we indeed have love for one another. We can only
speak of the Word to others if we have first reached out in love.
Moving “Forward in Christ,”our theme for this year, was in effect
our marching orders as God’s global army. We were called to leave
our past hurts behind, to surmount, with the grace of the Spirit, all
our problems and obstacles and to focus only on the Lord whom
we serve and on the work that He has given us.
In the years to come, Joe opines, we are being called to fully
embrace our twin goals of Building the Church of the Home and
Building the Church of the Poor. With this theme, we are poised on
the brink of the fullness of life our Lord has promised.
leadership and its importance in achieving the vision and mission
of the community.
During the morning session, Sr. Haydee Librojo of the Canossian
Sisters spoke to CFC leaders about the “Life Cycle of Organizations”
and “Living the Vision and Mission of Couples for Christ.”
Sr. Haydee said that “change is normal” and it must be welcomed.
When confronted with change, we should not be “problem solvers”
but “discerners of mysteries unfolding.”Sr. Haydee likened it to a
problem child that simply needs to be loved, not solved.
She commented on the decision of CFC to let go of the governance
of GK, saying that “What you are facing now is something positive… Marami pa kayong ipanganganak,”likening the situation to
the fruitfulness of a married couple or a family
Sis. Haydee, however, cautioned that “CFC cannot be exclusivist.
You must open yourself to remain one in diversity, not in control…
The gift to you is so great that no one person or group of persons
can hold it.”
Sis. Haydee emphasized the scriptural bases of CFC’s expanded
statement of vision. She discussed CFC’s vision and mission as seen
from the perspective of the Vatican, invoking the Vatican’s description of CFC in the Vatican’s website as “a private international association of the lay faithful by Pontifical right.”
CFC Chairman Joe Tale opened the afternoon session and reiter-
ated that “CFC and GK are now distinct but will collaborate.”
He described CFC’s work for the poor under ANCOP as an
expanded work. “Not all are called to work in GK but all of us are
called to work for the poor.” He exhorted everyone to “build the
Church of the Poor even more.”
Joe Yamamoto also addressed the CFC leaders and said that “CFC
is not going to contract or constrict its work with the poor.” He asked
from the leaders their feedback and candor, and exhorted them not
to “focus on the problems, but to uncover solutions.”
The afternoon gathered crucial inputs in moving forward in our
Work with the Poor and relationship with GK through a workshop
led by Roland Arrogante (PFO Head of Metro Manila South A
Sector). Leaders put together on the table GK issues concerning
administration, finances, mobilization, programs and pastoral formation. At the same time, solutions were also drawn out as well as
suggestions on defining working relationships especially with GK,
actual programs on CFC Work with the Poor as well as the roles and
responsibilities of CFC Leaders.
The general sentiment of the group was that the work with the
poor must never stop but rather the community must press on in
this very important work in spite of the trials and challenges. They
also maintained that working with their respective parish priests and
bishops is also an important element in this work. The CFC Council
also agreed to provide general guidelines pertaining to ANCOP,
using all the inputs gathered.
The day ended with a light fellowship dinner. Everyone returned
to their mission areas with one heart and one mind, fully focused
on the Lord.
The entire activity was spearheaded by Bernie Cuevas with the
able support of facilitators from the various Metro Manila sectors
and the Home Office.
NEWS FLASH!!!
CFC launched a massive relief operations in the wake of typhoon
“Ondoy” which lashed the metropolis with its fury. As of this writing, the Home Office has already processed almost 5,000 packages
filled with basic necessities such as rice, water, noodles and canned
goods. Mountains of clothes and blankets have been delivered to the
Center, from all over the metropolis, with many more coming. The
global community has swiftly responded with cash donations.
This great tragedy has brought together a wounded people in
hope and faith and showed the world that we can indeed love
one another.
Ugnayan
D2
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
By Joe Tale, CFC Chairman
The Fullness of our
Life with Christ
DURING the annual retreat and planning session of the International Council and their wives on the first weekend of September
this year, we were led to this beautiful passage from the letter of St.
Paul to the Colossians: “Since you have accepted Christ Jesus as
Lord, live in union with him. Keep your roots deep in him, build
your lives on him and become stronger in your faith, as you were
taught. And be filled with thanksgiving.” (Col. 2:6-7) After much
prayer, discussion and discernment, it was this same message that
became our theme for 2010, expressed in the phrase: “Fullness of
Life in Christ.”
As I reflected on this message, I realized that the Lord has given
us themes over the years that have been, on hindsight, very apt and
completely suited for the particular time and the specific circumstances and challenges our community faced. These themes have,
in effect, been prophetic, coming as they do three or four months
before the year ends, when we have absolutely no idea of what the
new year will bring.
They have been prophetic not simply in the sense of foretelling,
but more in guiding the community to the right direction, to the
proper approach to the difficulties that lie ahead. I recall that the
very first weekend retreat we conducted, based on the year’s theme,
was the “Power Weekend.” Many have shared that they felt the
first stirrings of great commitment for service during this weekend
when we were all empowered by the Spirit. Then there was the
Great Adventure Weekend, when we were all energized and many
indeed took the great adventure of going out on evangelization mis-
sions. And who can forget our Hope Weekend, which was actually
based on Lamentations, on the year which saw us facing the greatest
challenge of our community life?
As we emerged from these difficulties, the Lord saw fit to give us
our theme of “Love One Another,” a clear admonition that only love
can see us through all the difficulties, the resentments, the hurts, the recriminations that the previous year had brought. And so we struggled
to love. And were amply rewarded by the peace, the comfort and the
freedom that loving bestowed upon all of us who chose to love.
With peace restored in our hearts, the Lord could now guide us towards greater work, and so He urged us to move “Forward in Christ.”
This time the call for CFC was to “forget what lies behind” and to “focus
on Jesus” so that we can move our work forward to the heights that
the Lord has assured us we are capable of. Empowered as we are, we
indeed moved forward. It has been an exciting year because the Lord, in
moving us forward, also gave us new perspectives and new approaches
in doing our mission. He allowed us to realize that achieving our twin
mission of Building the Church of the Home and the Church of the Poor
is only possible if we put Christ at the center of the work.
He also allowed us to recognize that we cannot build our homes
and renew our families without looking beyond our homes and seeing the poor around us. One mission cannot be accomplished without
the other. It is only when we embrace both, with full confidence that
the Lord will guide us and direct us, that we can fully experience
the fullness of life that Jesus is now offering us. Our 2010 theme is
therefore a re-affirmation and a re-statement of what we, as a com-
munity, have been aiming for over the past 28 years.
“Keep your roots in him, build your lives on him and become
stronger in your faith as you were taught.” This is a beautiful message because it calls us to strengthen the basics of our personal and
community life. We have always been talking about going “back to
the basics” but we have not found the strength or the will to do so.
This passage is a call for us to indeed strive to grow more strongly
in our faith. It is also a promise that if we do this, we can attain the
fullness of life that the Lord is willing to grant us.
“And be filled with thanksgiving.” As we look back at the year
that is about to end and at the 28 years that have gone before, our
hearts are truly filled with thanksgiving. What a loving God we
serve! His love and care have sustained us through 28 years of struggling through the initial difficulties of building the foundations of
our community, through the challenges of providing pastoral care
for the brethren who saw in CFC the answer to their quest for Jesus,
through the woundedness we suffered when relationships were
destroyed. His guidance and direction kept us sane and humble
through the heady years of seeing rapid growth, of triumphs in our
programs and projects.
As we savor the gains of our moving forward, and as we continue
our journey as a community, still mindful of the call to love one
another, we take this beautiful theme to heart. We await 2010 with
great expectation, confident that we shall indeed attain the fullness
of our life and mission that our Lord Jesus has promised.
God bless us all!
By Joe Yamamoto, CFC Director
Heart of a Shepherd
and ultimately to his people was his dependency on
the faithfulness and care of a loving God. A struggling leader, regardless of his level of experience
or responsibility, can only succeed in leading when
his life is in congruence with the heart and mind of
God. He must have the humility to acknowledge
that his success in leading is totally dependent on
his personal relationship with the Lord and his
willingness to learn that godly character. Only then
can he proceed in learning and acting as the leader
who shepherds his assigned flock.
Throughout the Scriptures, the term shepherd
is lavishly used to aptly illustrate leadership. The
title communicates nurturing love, personal intimacy and dedication and spiritual care that only a
godly leader can provide. Psalm 23 describes what
the Good Shepherd does for his flock. He is the
provider (v.1), he gives rest (v. 2), he confidently
leads, renews and restores (v.3). He is the guide
(v.3), protector and comforter (v.4); he feeds and
anoints (v.6). Of course, he loves his flock and
provides them shelter (v.6).
Fortunately, there are principles that can be
adopted for developing the leader as shepherd.
While derived from some management reference,
it is refreshing to know that these are also biblically
based. The principles are as follows:
Know your flock and make them identify with you
Before any aspiring leader can be effective in
shepherding, there is one fundamental lesson
that he has to keep in mind. It is the necessity of
knowing the condition of the flock. The leader
must consciously take the responsibility to get to
know his people. This is the first critical step in the
journey of a would-be shepherd. Because leading
is about people relationship, it is incumbent that
he knows the circumstances of those assigned to
him. In CFC, a household head gets to know his
members’ families, and their progress as far as
their spiritual journey is concerned. This is reinforced by the regular household meetings and the
resulting dynamics that bring the real blessings of
community life to the family. Success starts with
this basic realization.
Discover the uniqueness of your flock
Because everyone is created differently, there are
indeed clear differentiating characteristics. Even
among identical twins, there exist distinctiveness.
A very useful tool to understand distinctiveness is
the acronym SHAPE which stands for STRENGTH,
HEART, ATTITUDE, PERSONALITY and EXPERIENCES. The challenge for struggling leaders
is to know the SHAPE of the people assigned to
their care and ensure that their approach at nurturing them is person-specific. Recognition of the
strengths of the individual members of the flock
plus taking extra efforts at personal commitment
serve to foster growth and productivity. Heart
reflects the passion of the person. When passion is
present and matched with strength, the outcome
is incredibly impressive. It makes possible the
achievement of one’s dreams and goals, because it
makes use of God’s unique and special gifts.
However, no matter how strong the performance of a member, the whole flock would be
disturbed and restless if this particular member
has a difficult attitude. Loving correction and
discipline are required but if the errant sheep
continues with his stubborn ways, letting him go
may be the best route for him. A person with the
right attitude displays a teachable spirit that leads
to growth. When a leader discovers the temperament and personality of his members, it shows he
has developed wisdom. In so many ways, he has
to learn to place a round peg in a round hole and
not any other shape or way. Experiences come as
a plural noun since people like sheep are shaped
by their experiences over time.
Grazing in Safe and Verdant Pastures
A good shepherd must not only have strong and
healthy sheep but also ensure that they remain such.
The search for appropriate and adequate pasture
lands is very critical. The shepherd daily leads the
flock to graze well and in the process keeps the flock
on the move. Not doing so will result in overgrazing that eventually renders the pasture unable to
support the flock’s needs. In the same token, the
shepherd must explore other areas that will support
the needs of the flock across the changes of season,
especially in the temperate countries.
As leaders, CFC members must learn to provide
the right and sufficient environment for growing.
CFC leaders are expected to develop the right attitude of moving out of their comfort zones. The
consequence of staying in place is stagnation and
eventual apathy.
A safe pasture necessitates absence of predators
that hunt down the flock and scatter them. If a safe
pasture is not possible, the least that the shepherd
must do is to keep predators at bay. It connotes
vigilance, determination and commitment on the
part of the shepherd. A
good shepherd must remain available, accessible
and very visible.
Sheep by nature are timid but they will lie down in
the verdant pasture only
when they are free from
fear, tension, aggravations
and hunger. The ‘presence’
of the shepherd makes it
possible for the flock to be
quiet, content and thriving.
Conversely, a shepherd
who does not care for his
flock will find that they
are restless, discontented,
agitated, and disturbed.
The same truth is seen
among people. A caring
and visible leader creates
the right environment that
allows his people to work
in a place where trust is
cultivated.
At all times, wild animals
are a menace to the tranquility of the pasture. In summertime, pests and parasites
can make the lives of the
sheep miserable. Certain
varieties of flies attack and
lay eggs in the head and
nostrils of the sheep causing
dangerous diseases and infestation that can devastate
the whole group. It is here that the meaning of ‘you
anoint my head with oil’ becomes evident. In ancient
Israel, the shepherd concocted a mixture of olive oil,
sulphur and herbs that, when applied on the head
and around the nostrils, soothed and protected the
flock. The concoction, when applied to the head,
also works by controlling the itchiness that could be
relieved only by ‘head butting,’ where the rams and
ewes hit each other repeatedly in the head .It is well to
remember that sheep do not have hands and fingers
with which to scratch their itchy scalps. They resort
to the destructive behavior of ‘head butting.’
To Protect, Guide, and Defend the Flock at all times
Modern shepherds have a variety of devices and
equipment that can easily accomplish the task of
guiding, defending and protecting the flock. At the
extreme, the use of firearms against wild predators is resorted to. Today, GPS surveillance and
aircraft are used to extend the reach of the modern
day herders, particularly in the vast expanse of
Australia and New Zealand.
In the olden times, the ancient herders relied
mainly on their staff and rod. The staff is the long
wooden pole with a bend in the upper part that was
used to extend the reach of the shepherd. With it he
can guide the lead sheep to the right track. It was
also used to draw a timid and even fearful lamb
closer to the herder. When sheep fell into crevices,
the bent end was used to pull them out of danger.
The rod on the other hand was about a foot and
a half in length, fashioned out of the selected root
of a tree, smooth at the grip and bulbous at the
other end. It was called shebet in the Middle East
and iwisi in Africa. It served as the weapon of
choice to be thrown at wild animals that attacked
the sheep. In the hands of an expert herder, it was
deadly. Sometimes it was thrown in the vicinity
of an errant and stubborn sheep to call its attention and served as warning to go back to the flock.
Lastly, the shepherd used it to spread the thick
fleece and check the ewe or ram for any hidden
injuries or parasites.
Those who lead must duly exercise their authority by guiding their people in the right direction and assuring them of his care. There will be
instances when he will need to actively protect
and help his people overcome conflicts, dangers
and obstacles by using his authority with the rod
of correction.
The kings of ancient Israel and Medieval Europe
carried the symbols of their office in the forms of
the staff and the scepter (rod). In one book, these
instruments were described as the Staff of Direction
and the Rod of Correction.
A good shepherd must master the use of the
staff and the rod. A good leader of CFC must see
their crucial roles as being Protectors, Guides and
Defenders of their flock. Aside from learning how
to use the Staff of Direction, they must also know
and be ready to use the Rod of Correction.
The Heart of the Mission
In the final analysis, to be a shepherd of the
flock is less about skills and more about the attitude, care and dedication of the one tasked to
care for the sheep. It is not about a master-servant
relationship but about the shepherd being the
servant leader for those assigned to him.
The best lesson that can be derived is the one
discovered by David when he was divinely inspired to compose Psalm 23 as a young shepherd
-- ‘The Lord is my Shepherd, there is nothing I
shall want.’
References:
The Way of the Shepherd, by Kevin Lehman and
William Pentak
A Shepherd Looks at Psalm 23, by W. Phillip
Keller
LAYOUT BY LAURENCE JOHN R. MORALES
ON a quiet drizzly afternoon of a late summer’s
day in Volendam, Holland, where I had gone to
help prepare for a big annual CFC conference in
Europe, I chanced upon a small flock of sheep grazing peacefully and contentedly. I could not help
but remember the images of the Good Shepherd.
The scene reminded me that those of us called to
CFC leadership must emulate the good examples
of the Good and Perfect Shepherd. I quietly recited
to myself the opening line of Psalm 23- ‘The Lord
is my Shepherd, there is nothing I lack.’
In the local rural context of the Philippines, there
are actually no shepherds to speak of. Goatherds
are probably more appropriate and applicable for
us. And yet, we are comfortable with the shepherd
concept since many CFC teachings revolve around
the examples and lessons of Jesus the Good Shepherd. In John 10:11, Jesus declares: “I am the good
shepherd. The good shepherd gives his life for the
sheep.” Our Lord reassured His disciples “I have
come that they may have life, and that they may
have it more abundantly.” (John 10:10)
The Old Testament prophets, from Moses to Ezekiel, used a lot of metaphors that allude to sheep
and shepherds. David, the Shepherd King, was
himself a shepherd as was his father, Jesse. When
God commissioned Samuel to search out the next
king of Israel destined to replace the unfaithful
Saul, he journeyed to the hill country and under the
inspiration of the Holy Spirit, found and ultimately
anointed David, the youngest of Jesse’s sons. When
finally discovered, David was found discharging
faithfully his role as a shepherd.
The image of a shepherd essentially captures the
requirements for a godly leader. Shepherds are not
only expected to have work competence, but must
display tenderness, concern, dedication and commitment to the flock. They guide, protect, provide
for, and feed the flock. The evangelist John contrasts
the good shepherd with the hireling, a person who
is paid to care for the sheep, but would not really be
expected to have a heart for the sheep assigned to
him. The hireling’s watch over the flock stops as soon
as he no longer derives benefit from the ‘job.’
One book describes a hireling as one who labors
only for the money (Matt. 20:7), has no heart for
the flock (John 10:13), readily deserts the flock at
the sign of trouble (Jer. 46:21), is unfaithful to the
master who hired him (John 10:12), looks for his
welfare first rather than of the flock (Ezek. 34:3),
is uncaring and lacks mercy (Jer. 23:2).
The concerned shepherd on the other hand loves
the work and therefore the flock, has a genuine heart
for his sheep, gives of himself, faithful in serving the
master, ensures that the sheep are properly fed, and
cares for the sheep as well as leads wisely.
The very first requirement for the shepherd is
that he knows his sheep and the sheep in turn
know him, especially his voice. Jesus said “My
sheep hear my voice, and I know them and they
follow me. And I give them eternal life, they shall
never perish; neither shall anyone snatch them out
of My hand.” (John 10:27-28).
As a leader in our community, the first experiences of leadership and shepherding begin when
one takes on the responsibility and privilege of
serving. That journey of leadership and service are
inscribed in the hearts and minds of CFC leaders
because all of them are trained to ‘shepherd’ after
the very life and example of Jesus. No matter how
much leadership responsibilities and functions
get assigned to the leader in the course of years of
service, nothing compares with nor replaces the
joy of learning the rudiments of ‘shepherding’ with
the first household assignment. I remember mine
as though it was just yesterday.
In trying to appreciate and to convey what it
takes to have the heart of a shepherd and grow
into it, one is inevitably led to the most admired
psalm of all- Psalm 23, which starts with the most
memorable “ The Lord is my shepherd...” David,
despite his being an experienced and seasoned
shepherd, saw himself not as a shepherd but as one
of the sheep cared for by the Divine Shepherd. One
gleans from the inspired writings of David that the
greatest secret to his being a shepherd to the flock
Ugnayan
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
D3
The Blessed Mother, Prayer
and the Apparitions
By Marge Uy
JUNE Keithley, former broadcaster and talk
show host, was the guest speaker during the
regular Mission Core Teaching Night last September 15 at the Xavier School gym. She spoke
about her Marian devotion and the many apparitions of our Blessed Mother, including her
apparitions in Mexico to a simple man, Juan
Diego, in Banneux to a young school girl, in Lipa
to young Carmelite nun Teresing Castillo and
more recently, to OFW Emma de Guzman.
Ms. Keithley emphasized that our devotions
to Mary do not put her on equal footing with
Jesus but rather act as stepping stones to our
improving our relationship with God, as exemplified in the oft-repeated phrase, “To Jesus
through Mary.”
She emphasized the importance of prayer,
saying, “whenever you do anything, begin and
end it with a prayer.” She also expressed her
deep belief in the power of the “Hail Mary”
prayer, although she emphasized that the most
powerful prayer is the Eucharist.
In speaking about the apparitions, Ms.
Keithley asked everyone to take note that the the Blessed Mother always asked that a church or a chapel
be built on the spot where she appears. This is because she wants the Eucharist to be celebrated on
those spots, a significant request because it is in the Eucharist that we meet Jesus face to face.
The audience was spellbound as Ms. Keithley
narrated, sans notes nor video aids, how she
made her documentaries on Mother Mary’s
apparitions in the Philippines as well as in
Medjugorje. She had a very positive message
for the Filipino people: Because of our faith in
God and our childlike devotion to His mother,
God has recognized our humility and will pour
upon us His countless blessings.
Ms. Keithley spoke of the various names of
Our Lady, but focusing particularly on her title,
Mary Mediatrix of all Grace, the name she gave
to herself in the apparitions in Lipa, Batangas.
She asked everyone to pray about the recognition by the Church of the Lipa apparitions.
The teaching night topic struck a resonant
chord in the almost 2,000 leaders present because
of CFC’s own devotion to Jesus’ mother, the
community having been dedicated to Mary’s
care and protection.
Ms. Keithley was a well-known media personality but she is best known for her role as the Voice of
Freedom during the 1986 EDSA Revolution when,
eluding her military pursuers, she succeeded in
broadcasting what was actually transpiring on the
streets and in airing appeals for the people to fill the streets in protest against the Marcos dictatorship. One
such appeal, from the late Jaime Cardinal Sin, brought the people in droves to EDSA and launched what
would forever be known as the most successful People Power Movement in the whole world.
Know Your Metro Manila Sector Heads
Jimmy Ilagan (Central A)
Ernie Balarbar (North B)
Jimmy is a CPA with a BSC-Accounting degree from PUP and
MBA units from the Ateneo Graduate School of Business. He also
completed a Senior Management Development Program from the
Sime Darby Business School in KL, Malaysia. He has been married for 26 years to Lorna who holds a BSC Economics degree,
also from PUP. At present, Jimmy is the Business Development
Manager of Sime Darby Pilipinas, Inc.
Jimmy and Lorna graduated from the CLP in 1989. Aside from
being Sector Head, Jimmy is also the Provincial Area Head of
Bataan. They have 3 boys, one of whom is in Youth for Christ.
Ernie is an electronics engineer, having earned his degree from
the University of Santo Tomas. At present, he works part-time
as technical consultant for a number of companies. He and wife
Cathy graduated from the CLP in 1987. They have been married
for 25 years, with 3 children, two of whom are active in YFC.
He and Cathy sing in the choir in the Holy Family Parish in
Kamias, Quezon City.
Omy Santos (Central B)
Mannix Ocampo (South A)
Omy is a retired bank employee with a
degree in BS Business Administration, major
in management from the Rizal Technological
University. He and wife Fe joined CFC in
1990 and have been married for 30 years. They
have two children, a boy and a girl who have
given them three grandchildren. For a long
time, Omy was the pastoral chairman of the
Sta. Clara de Montefalco Parish but decided to
give it up to, as he says, “pass the torch” to the
younger generation.
Mannix is a chemist (a graduate of BS Chemistry from the Pamantasan ng Lungsod
ng Maynila, batch 1990) while wife Aileen is a registered nurse who retired because,
as they said, her working hours interfered with the demands of their community
service. At present, Mannix is in sales and marketing, and is the president of the
Tire Importers and Traders Association of the Philippines.
Mannix and Aileen, aside from being the youngest sector leaders, are also relatively
young in the community, having graduated from the CLP in 1998. They have been
married for 14 years, with five children, aged 13, 12, 6, 4 and 2. All the children are
active, with the two eldest in YFC Torch and the two younger boys in KFC.
Aside from his sector service, Mannix is also the Provincial Area Head of Negros
Occidental and a member of the Board of Elders. Aileen is actively involved in GK’s
Mabuhay Program in Las Pinas.
Jimmy Santiago (Central C)
Jojo Buncayo (South B)
Jimmy is known for his highly creative flair and for his huge
success in the advertising field. And no wonder since he is a Fine
Arts graduate (major in Advertising and Editorial Design) from
the University of the Philippines. He is the founder and managing
partner as well as Head of Strategic Planning of TBWA/Santiago
Mangada Puno, a multi-awarded advertising agency.
He and wife Cynthia or Ching (nee Baltazar) have been married
for 34 years, and graduated from the CLP in 1990 in Las Pinas.
They have four boys (Jay Dustin, Don Carlo, Quiel Leandro and
Augusto Miguel) all of them former YFC and SFC members but
now also busy with their chosen careers.
Jojo and wife Bambi are in the insurance business, with Jojo
being the branch manager of Pru-Life UK. Jojo has a Business
Management degree from the Philippine College of Commerce.
He and Bambi graduated from the CLP in 1993 and have been
married for 26 years. They are blessed with 5 children, all of them
active in community. The eldest is a household head in Singles for
Christ and active in GK 1MB while the second is also a member of
SFC and active in the Prison Ministry. The third child is in Youth
for Christ while the two youngest are in Kids for Christ.
Joel Dayao (East A)
Boyet Rafael (West A)
Joel is in the publishing business, a far cry from his academic learning,
having graduated from the University of Santo Tomas with a degree in BS
Electronic and Communications Engineering. He also has masteral units
in Computer Science from the Ateneo de Manila University. Joel and wife
Gemma (Feria) have been married for 21 years and they have five children
(4 boys and 1 girl), three of whom are active in YFC. They graduated from
the CLP in May 1992 in Cainta. Aside from their CFC commitments, the
couple is active as choir leaders at the Sacred Heart Parish in Brookside Hills
Subdivision in Cainta.
Boyet (real name Virgilio) and wife Ditas combine
their CFC service with business, being proprietors of a
successful restaurant and catering service. Boyet and
Ditas have been married for 21 years and are childless.
They are active in the parish, with Boyet being vicechairman of the San Roque Parish Cathedral Pastoral
Council in the Diocese of Kalookan. They have been
CFC members since 1993.
Art Valdellon (East B)
Nonong Ignacio (West B)
Art and wife Edna finished their CLP in 1990 in Lower Antipolo, which was
then not yet integrated with Upper Antipolo. In 1997, he retired as in-house bank
attorney, having been one for twenty (20) years in three different universal banks
and put up his own law office. That same year, he accepted his first provincial assignment as Provincial Area Head of Nueva Ecija and served as such for the next
seven years. Aside from being sector head, he also serves in STMA, in Isaiah 61:1
(the Prisons Ministry) and the National Music Ministry. Edna is also active in the
Music Ministry as well as in the newly-organized Migrant Workers Program,
The Valdellons have been married for thirty (30) years and have three grown
sons, the two oldest ones now looking forward to becoming CFC members
upon their marriage. The youngest is in his last year of study at the Ateneo John
Gokongwei Business School and is a member of the school-based YFC.
Nonong has a BSC Accounting degree from Adamson University. After a long career in banking,
he became a fulltime pastoral worker in 2008 and is
now Home Office Administrator as well as the General Manager for Flame Ministries, Inc. Aside from
being sector head, Nonong is also the Regional Head
for Central Luzon.
He and wife Letty became CFC members in 1988
and have been married for 33 years. They have 4
children, all of them sons.
Ben Babilonia (North A)
Delfy Geraldez (West C)
Ben is a licensed mechanical engineer,
a graduate of the Mapua Institute of
Technology. Ben and his wife Mitos have
been married for 30 years, and 20 of those
years have been as members of CFC, since
they graduated from the Christian Life
Program way back in 1989. He and Mitos
have two children, a boy and a girl.
Delfy and wife Lynda have been with CFC for quite a long time, having graduated
from the CLP in 1984, only three years from the time of the community’s birth. Delfy
holds Liacom AB Economics and BSC Business Management degrees from the De La Salle
University as well as an MBA degree from the Ateneo University. He is the president
and managing director of family-owned real estate corporations involved in leasing,
subdivision development, construction, build and sell and interior design.
He and Lynda (nee Reyes) have been married for 30 years and have four children. They
are also active in Gawad Kalinga. Lynda is deeply involved in the Handmaids of the
Lord, being a member of the HOLD International Council, Foreign Mission Coordinator,
the Regional Coordinator for HOLD South Asia and in charge of Finance.
Ugnayan
D4
CBCP Monitor
Vol. 13 No. 20
September 28 - October 11, 2009
Interior Silence
in the Carmelite
Tradition
By Medy Capunan
IS contemplative spirituality dedicated only to the religious or monastic life? No. Spiritual masters
say that active lay people with no special vocation can also become contemplatives in whatever
state of life they are in.
Sr. Mary Niere, OCD, a Carmelite nun, went around the various sectors of Metro Manila and some
nearby provinces recently to propagate this message. Her message was well received, whether by
Youth for Christ who so thoroughly enjoyed her lecture that they have asked Sr. Mary to give a
more expanded seminar for them, or by the Handmaids of the Lord, or the CFC leaders. She also
conducted a Trainors Training course for a small group of CFC leaders who will then bring the
message to more people. The training was well grounded on the state of grace that individuals
and communities can attain through contemplative prayer.
Mystical Foundation
What may appear to be beyond the understanding of ordinary people was after all not too complicated to comprehend. Sr. Mary delivered the message in between humorous anecdotes of her
monastic life, particularly her struggles as an 18-year old postulant.
Sister Mary’s message on contemplative prayer is grounded on the doctrines of two universallyacclaimed Carmelite mystics, e.g. St. Teresa of Avila and St. John of the Cross.
St. Teresa’s doctrine is best expressed in the “Interior Castle,” one of the most celebrated books on
mystical theology in the 16th century, while that of St. John is contained in his book, “Dark Night of
the Soul.” Sister Mary discussed with clarity the complementation of these two doctrines. St. Teresa
addresses the
spiritual journey of beginners while St.
John focuses
on the deeper
(and darker) stage as one journeys further to attain divine union with God.
Our Modern World
The doctrines were written centuries ago and the mystical journey understood at that time was
finding God in the center of one’s soul.
Sister Mary said that any community can be confronted with “dark night” situations that challenge (and disrupt) its spiritual journey. Being aware of how to let go of negative reactions and
not be “disturbed” are key to getting out of any “dark night.” This applies to our personal lives as
well. Contemplative prayer provides the avenue to reaching the core of one’s “being.”
Call To Contemplative Prayer
The basic message of Sr. Mary is that everyone is called to contemplative prayer. This can also
be a way of life for any community without deviating from its original culture. For as long as
individuals are in union with God through the interior silence of their minds, body and spirit,
the better they will be as members of any community. Amidst our tumultuous and noisy world,
everyone should seek this grace of interior silence through contemplative prayer.
ABBA – The Real Father
By Manny Catabas
Courtesy visits. Above: East A leaders Joven Castaneda, Thome Miranda, Edwin Pastorfide and sector head Joel Dayao with Bishop Gabby
Reyes of Antipolo. Below: IC members Rouquel Ponte, Joe Tale and Joe Yamamoto with Bishop Honesto Pacana of Bukidnon.
Fighting Men Fighting for Jesus
By Edward & Hermie Agar
COUPLES for Christ’s ministry for the
men and women in uniform, Sword
of Gideon (SOG), continues to march
forward in its quest to evangelize the
country’s fighting force, to instill the
values of Christ in the people tasked to
be defenders of freedom.
The goal of the Sword of Gideon is to
work for the spiritual renewal of armed
services personnel in order to establish
a unified and committed body of Christians in the armed services.
The SOG in Camarines Sur is one of
the SOG groups around the country
dedicated to this mission. Headed by Ret.
Col. Edward G. Agar, and supported by
his wife Hermie and seven other couples,
namely Henry and Lil Parro, Celing and
Jo de la Torre, Mon and Julie Pontanal,
Jun and Melba Gomesena, Roy and Cora
de los Santos, Atin and Belen Rondain
and Sindong and Alice Mariano, the
group has been conducting the Christian
Life Program to soldiers assigned to the
province, beginning with the initial 400
soldiers of 9th Infantry Division at San
Jose, Pili, Camarines Sur. The group had
the support of the infantry chaplain, Fr.
Maj. Ping Vera and Gen. Jeffrey Sodusta
who suggested that the CLP must be
done in smaller batches so that the participants can better absorb the teachings.
By the end of 2008, the group graduated 600 out of 800 soldiers; this year,
another 475 candidate soldiers successfully finished the CLP with another
batch soon to start the CLP in October.
The transformations have often been
tangible, as seen by the testimonials by the
soldiers themselves. One participant shared
that he aspired to be a soldier as a way of revenge for his father who was killed by NPA
THE Servants of the Lord (SOLD) held a Father’s Weekend on August 8 and 9,
2009 at the Communication Foundation Asia in Sta. Mesa, Manila, the first time
this kind of activity was conducted by SOLD. The weekend was meant to uplift
all the SOLD fathers.
According to Manny Garcia, SOLD International Coordinator, every male CFC
has undergone intensive training in building relationships with their spouses as
well as in charting their individual spiritual journeys. In CFC’s vision of families
in the Holy Spirit, each male member has a very critical role to play as a father. It
is this role that SOLD is now focusing on – training men how to be fathers in the
very image of God our Father.
The event brought to fore hard questions about the role of fathers in modern
Philippine society. The participants were confronted with many negative realities -- indifferent fathers abandoning their families and even worse, committing
incestuous acts against their daughters; the proliferation of homosexuality because
fathers have abdicated their authoritative and guiding roles in their families; fathers
failing to provide for their families’ daily needs.
The activity opened the eyes of every participant to their own shortcomings as
fathers. They also learned from each other best practices on building relationships
with their sons and daughters. A family dialogue, the highlight of the two-day
event, was held as the culminating activity. What a beautiful sight it was to see
families gathered together for the very meaningful purpose of building families
in the Holy Spirit transforming the face of the earth.
right before his eyes, but the CLP allowed
him to cast the desire for revenge away.
Many other soldiers shared that their faith
in God became stronger. Most admitted to
looking forward to Sundays, the CLP days,
because they can relax in the company of
their fellow soldier and focus on the Word
of God. Many expressed gratefulness that
they are part of this program, saying that
they did not really expect to participate in
this kind of program.
The SOG in Camarines Sur is indeed
committed to their mission. They claim as
inspiration one of their group who, when
traveling with the group to attend a leaders’
conference in Metro Manila, met a vehicular accident in Quezon and lost his life.
Even though most of the members of
SOG Camarines Sur are senior citizens,
they are energized by their mission, asking for nothing in return, content only
to see God’s will prevail.
CFC Sibugay Turns 14
By Lovely Apiag-Enteria
IN a very simple but fitting
celebration, the Couples for
Christ – Zamboanga Sibugay
celebrated its 14th anniversary
on August 15 – 16, 2009. It
was a time of renewing commitments to serve God with
ardent zeal as the members
grow in spiritual maturity.
It is amazing that even the
members of the Kids for Christ
(KFC) and Youth for Christ
(YFC) expressed their worship and thanksgiving to God
through spirit-filled praise and
songs. This was manifested
during the passionate GIG
concert presented on the night
of August 15 by the YFC-Zamboanga City. The YFC is indeed
wise and faithful, for GIG stands
for “God is Great..
A festive mood filled the anniversary venue as the different
family ministries in all the 16
municipalities of Zamboanga
Sibugay presented joyful dances
and songs. The venue was filled,
not just because of the CFC’s
growing number of members,
but because of God’s continued
empowerment in their spiritual
growth and development.
The theme “Forward in Christ,”
as elucidated by the Area Head
Bro. Vic Lauro, led everyone to
praises, glorifying God’s greatness with so much inspiration to
move on in the pursuit of the CFC
vision in the formation of families
in the Holy Spirit to renew the
face of the earth and the realization of its mission in the service
of the poor.
Amidst varied merciless kidnappings and afflictions in the
peninsula coupled by ruthless
terroristic activities in Mindanao, the Couples for Christ in
Zamboanga Sibugay continues to
evangelize in this remote corner
of the country, confident that as
they continue to do the work of
God, He will remain with them
until the ends of the earth.