Vol. 17 No. 08April 15 - 28, 2013 Php 20.00

Casiguran marchers return to Manila

AFTER four months of waiting, Casiguran locals who marched 357 kilometers to Manila last December are going to back to press Malacañang to fulfill its promise to look into their concerns against the Aurora Pacific Economic Zone (Apeco).

The 120 farmers, fishermen, and indig-enous peoples will stage their “Lakad Kata-rungan, Lakad Matuwid na Daan” starting April 16. They are expected to arrive in Manila on April 22.

The protesters, including Casiguran par-ish priest Fr. Joefran Talaban, will be trav-

Marchers / A6

•A3 •C1•B1Pope prays for courage, comfort in

the Church

The CrossA Supplement Publication of KCFAPI and

the Order of the Knights of Columbus

Preach with your life, with your witness

‘Junk anti-life candidates’By Roy Lagarde

WITH less than a month be-fore the midterm elections, a Catholic archbishop called on voters to shun candidates who support birth control.

Lingayen-Dagupan Archbishop Socrates Villegas said that moral values instilled in pro-choice bets and those who favor divorce, abortion and gay marriage are questionable as it implies of being ‘anti-life’.

The call was contained in a pastoral letter and seen as an attack to the gov-ernment’s allies who pushed a contested contraceptives law that was passed last December.

“We advise you not to vote for the candidate if the candidate cannot declare a categorical and clear ‘no’ to divorce, abortion, euthanasia, total birth control and homosexual marriages or ‘DEATH’ issues,” Villegas said.

“Pro-choice is anti-life,” he added in a pastoral letter read at Sunday Masses in the archdiocese.

Known as the Reproductive Health law, the legislation opposed by the Church requires state funding for contraceptives and mandates that sex education be taught in schools.

The Supreme Court, however, has suspended the implementation of the law as it resolves several legal challeng-es filed by different lay organizations.

White Vote Movement advocates involvement in social transformation“ANO ang susundin natin, ang batas ng tao o ang sinabi ng Diyos? (What shall we follow, the law of man or the word of God?)”

This was among the questions Bro. Mike Velarde, founder and Servant Leader of Catholic group El Shaddai, posed to tens of thousands gathered at the Amvel Business Park where the announcement of the senatorial candidates being endorsed by the White Vote Movement was made.

The six candidates are Joseph Victor “JV” Ejercito Estrada, Antonio Trillanes IV, Gregorio Honasan, Cynthia Villar, Aqui-lino “Koko” Pimentel III, Ma. Milagros “Mitos” Magsaysay.

The White Vote Movement, of

which Velarde is spokesperson, is a coalition of Catholic lay organizations initiated by the Sangguniang Laiko ng Pilipinas (LAIKO) and which was formed in response to perceived mount-ing sentiment among different lay groups in the country re-garding the lay faithful’s role in preserving core family values.

“No one forced them. Those which could not be gathered have now gathered together [on their own],” Velarde said, adding that the country has not prospered partly because the people lack unity.

The event started with a Eu-charistic celebration in which Bishop Teodoro Bacani, El Shad-dai’s spiritual adviser, empha-

El Shaddai leader Bro. Mike Velarde leads various lay Catholic leaders during the launching of the “White Vote” movement which seeks to tap millions of their followers to vote for “pro-life and pro-family” candidates in the May 13 elections.

Church pushes Gospel-oriented prison lawsWITH more than 95,000 inmates serving time in the country’s prison system, there is a great need for programs that bring hope to people behind bars.

The prison ministry of the Catholic Bishops’ Conference of the Philippines (CBCP) is meet-ing that need through seminars and the aggressive campaign for restorative justice.

On April 26, the Episcopal Com-mission on Prison Pastoral Care (ECPPC) is bringing its Seminar-Workshop on Restorative Justice and Alternatives to Imprisonment to Tuguegarao City.

Rodolfo Diamante, ECPPC ex-ecutive secretary, said the event is in coordination with the Dio-cese of San Fernando and will be held at the Parish Pastoral Center of the city’s St. Peter Cathedral.

It will be attended by gov-ernment agencies and non-government organizations and volunteers involved in working for the welfare of the prison community and their families in Region 2.

“The seminars will take up the salient features of Restor-

ative Justice and UN Tokyo Rules or the Non-custodial Treatment of Persons Deprived of their Liberties,” Diamante said.

“It will also underscore the need to lobby for the enactment of laws that will be in conso-nance with the Gospel values,” he added.

Aside from Diamante, other speakers are Msgr. Gerard Aris-ton Perez of St. Peter Cathedral and Gerard Ian Bernabe, Na-tional Coordinator of Volunteers in Prison Service.

Diamante said they will tackle the issue on the Current Crimi-nal Justice and Restorative Jus-tice and Alternatives to Impris-onment.

Tuguegarao Archbishop Ser-gio Utleg is also expected to grace the occasion to give a talk and hold Mass for the partici-pants.

Similar seminars have also been held in the Archdiocese of San Fernando, Pampanga, and the Dioceses of Bacolod, San Pablo, Baguio, Butuan and Lucena. (CBCPNews)

Local PPCRV remains operationalREGARDLESS of issues questioning the credibility of the Parish Pastoral Council for Responsible Voting (PPCRV) in the national level, the local levels have not been affected and still continue their operations in plan-ning and voter’s education.

In the diocese of Kidapawan, around 30 members of PPCRV together with some members of the National Citizens’ Move-ment for Free Elections (NAMFREL) con-ducted their organizational planning and meeting last April 9, to discuss preparations for the upcoming midterm polls.

Fr. Rogelio Nim, director of the Parish Pastoral Council in the diocese said the

meeting is just part of the initial steps in ensuring a clean, honest, accurate, mean-ingful and peaceful (CHAMP) elections in the diocese.

Kidapawan diocese covers 11 towns of North Cotabato and 1 town in the province of Sultan Kudarat which comprises a total of 448,962 Catholics.

“True to its advocacy in achieving CHAMP elections, there will be two vol-unteers present in every clustered precinct in the diocese plus they will establish an assistance center which will be present in every voting center and will assist possible

PPCRV has tapped the participation of students and young people for voters’ education and poll watching in the coming May elections.

Bishop to Aquino: Use pork barrel for ‘Magna Carta for the Poor’

THE government should use the pork barrel funds to finance the proposed Magna Carta for the

Poor instead of giving it to law-makers, a church official said.

NASSA chairman and Manila Auxiliary Bishop Broderick Pabillo urges government to pass a law that would cover the basic needs of millions of poor Filipinos.

Church attendance ‘on the increase’ – BishopsAS far as bishops and priests are concerned, the number of Catholics is increasing, refuting a survey that one of 11 faithful sometimes considers leaving the Church.

Pollster Social Weather Sta-tions (SWS) also claimed that there is a decline of Catholics at-tending Masses from 64 percent to 36 percent.

But Cubao Honesto Ongtioco said the survey is contrary to what is actually happening be-cause they even have to allow

Masses to be held in shopping malls to accommodate more churchgoers.

“I think a scientific study should be made to validate such observation,” Ongtioco said.

“In the diocese, I do not see this observation and in fact the number of churchgoers in-creased because we have mall Masses,” he said.

In Quiapo Church, officials noted a significant increase of Despite claims of diminishing Church attendance, Sunday masses and

other celebrations remain well attended by Catholic faithful.

Candidates / A6

White Vote / A6

PPCRV / A6

Attendance / A6 Pork Barrel / A7

Roy

Lag

arde

/ C

BC

P M

edia

Roy

Lag

arde

/ C

BC

P M

edia

FILE

PH

OTO

Roy

Lag

arde

/ C

BC

P M

edia

A group of Catholic doctors and nurses hold red ribbons as they continue to protest the passage of the Reproductive Health (RH) law at the Arellano University in Manila, April 14, 2013. The red ribbon protest highlighted a pro-life seminar organized by the university’s Catholic Doctors and Nurses Guild.

Pho

to c

ourte

sy o

f CD

NG

A2 Vol. 17 No. 08April 15 - 28, 2013

CBCP MonitorWorld News

Vatican Briefing

Demographic shifts mean Europe no longer Catholic Church’s centerOXFORD, England, April 13, 2013—The election of Pope Francis, an Argentine, to lead the world’s 1.2 billion Catholics confirms what observers have long known: Vast demographic shifts in the Catholic population are reconfiguring the face of the church and shifting the institution’s center from its historic European heartland.

What that means for the church remains unknown, but Europeans who have long viewed themselves as Catholicism’s traditional guardians are likely to find they will have to share that role with others.

“Although the bishop of Rome is its head, the church’s center is no longer in Europe, and the presence of an Argentine pontiff expresses the new situation,” said Jesuit Father Paul Zulehner, retired professor of pastoral theology at the University of Vienna and one of Austria’s leading social scientists.

“With many Catholics already com-ing here from other parts of the world, it looks as if we’ll be learning from the church’s peripheries in the future, as much as from its center,” the priest told Catholic News Service.

Europeans made up more than half of the 115 cardinals who elected Pope Francis, with 28 from Italy alone. European cardinals were prominent

among those mentioned as top papal candidates.

However, the church’s relative strength in Europe has declined sharply as the Catholic population worldwide quadrupled over the past century to nearly 1.2 billion, according to the Vatican’s statistical yearbook for 2013.

Catholics make up about 16 percent of the world’s population, about the same percentage as a century ago. A closer look at where Catholics live illustrates the changing body of the church.

Whereas two-thirds of the world’s Catholics lived in Europe in 1910, fewer than a quarter do today, reported the U.S.-based Pew Research Center’s Forum on Religion and Public Life. In Manila, Philippines, there are more baptized Catholics than in traditionally Catholic Netherlands.

France and Germany each boasted twice as many baptized Catholics as Brazil in 1910. Today Brazil, with 126 million Catholics, has more than three times as many as France or Spain; Mexico, with 96 million Catholics, has 2.5 times as many as France.

Overall, Catholics in Europe have de-clined from 38.5 percent to 23.7 percent of the population since 1970, according to the World Christian Database com-piled by the Gordon-Conwell Theologi-cal Seminary of South Hamilton, Mass.

John Wilkins, former editor of The Tablet, a British Catholic weekly, said the demographic shifts have deep im-plications for Europe at a time when confidence has been eroded by high-profile sex abuse scandals and many Catholics believe deliberate attempts are being made to marginalize Europe’s Christian traditions.

“Europe’s view of itself as the tradi-tional center (of the church) has long been an anomaly, given the church’s steady decline here, so this is bound to change,” Wilkins told CNS.

“The perspectives and priorities will be different in the future, and the questions which preoccupy many Euro-peans, from contraception to women’s ordination, may well seem less pressing than the universal issues of poverty and social justice which preoccupy the new pope,” Wilkins said.

As priestly vocations and church attendance have plummeted across Eu-rope, Catholic bastions such as Slovakia and Poland provide a third of all Euro-pean ordinations and a clergy presence throughout the continent.

Still, the church is growing in Scandi-navia and attracting vibrant devotions in the former Soviet Union. Germany and Austria remain theological pow-erhouses. Multiethnic assimilation is boosting the Catholic presence in France

and Belgium.At the same time, Pope Francis’s

native Argentina is home to 31 million Catholics, the same number as Germany and Congo, according to the Pew Re-search Center.

Latin America as a whole was home to a quarter of the world’s Catholics a century ago, but now, combined with Caribbean nations, hosts 39 percent; sub-Saharan Africa claimed just 1 per-cent of worldwide Catholics in 1910 and now has 16 percent.

In Asia and the Pacific, Catholics have multiplied nearly tenfold, from 14 million to 131 million over the century.

Father Zulehner, the Austrian soci-ologist, said some of the statistics need interpreting.

Just as the U.S. Catholic Church has been boosted by immigrants, the Euro-pean church also has seen an influx of Catholics from the developing world who have brought elements of their own religious culture and spirituality with them, leading to a more diverse church, Father Zulehner said.

“We’re witnessing pluralization rather than secularization, as members of all faiths and none live and work together,” he said.

“This process of opening up could revive the Christian faith in Europe by dispelling old stereotypes about our

thousand-year Christian history,” the priest added.

Wilkins thinks the new pope’s ideals of poverty and simplicity could also instill a new dynamism that could lead Catholics to rethink their priorities. The image of “a pope of austerity for an age of austerity” could well prove attractive, he said.

“This emphasis on putting the poor first could echo right through the church here,” Wilkins said.

“When the church’s credibility has been badly damaged, he offers the kind of priestly authenticity we need. I think Europeans will see the gifts a pope from outside has to offer.”

Father Zulehner agreed.If the church’s tarnished image could

be changed, the Austrian priest said, Europeans searching for God could be brought into a new encounter with the Catholic faith.

“The arrival of a pope from another world, unconnected with the medieval background of European Catholicism, could create a modernizing drive,” he said.

“The demographic changes can’t be reversed, and the Eurocentric era is clearly over. But if this helps European Catholics think as part of the universal church, it’ll be a good sign for the fu-ture.” (CNS)

Archbishop likens immigrants to ‘Les Misérables’ heroMIAMI, Florida, April 12, 2013—Archbishop Thomas Wenski of Miami made a plea for immigra-tion reform at a rally on Satur-day, noting that like the hero of “Les Misérables”, migrants wish to “redeem themselves with hon-est work.”

“Our immigration laws need to be changed,” the archbishop urged at a march held April 6 in downtown Miami.

Some 2,000 people partici-pated in the rally and 20-block walk, which also drew interfaith leaders including a rabbi, an imam, and pastors of Christian denominations.

During his remarks to the crowd, Archbishop Wenski dis-cussed the Victor Hugo’s 19th century novel “Les Misérables.” The book tells the story of Jean Valjean—a man who was impris-oned for having stolen a loaf of bread to feed his starving rela-tives—and the “bitterly zealous legalism” of Inspector Javert who pursues him.

“Today,” the archbishop said, “modern day Javerts, on radio and T.V. talk shows, fan flames of resentment against supposed law breakers, equating them with terrorists intent on hurt-ing us.”

“However, these people only ask for the opportunity to be-come legal – to come out of the shadows where they live in fear of a knock on their door in the dead of night or an immigration raid to their work place.”

Similar marches have taken place recently across the country, culminating in a large march on April 10 in Washington, D.C. The rallies come as a group of eight senators—the “gang of eight”—prepares to introduce immigration reform legislation in the coming weeks.

Archbishop Wenski reminded listeners in Miami that Christ taught that laws serve human persons, and not the other way around. Law, he said, “is meant to benefit, not to enslave man-kind.”

He pointed to the Boston tea party participants and Rosa Parks as examples of those who have broken human laws.

“When laws fail to advance the common good, they can and should be changed,” he noted.

The archbishop said that America’s immigration laws are “antiquated and inad-equate for the promotion and regulation of social and eco-nomic relations of 21st century America.”

One participant at the Miami rally held a sign proclaiming that “Migration is a human right.”

Archbishop Wenski said that immigration reform take into ac-count “both human dignity and the national interest,” lest the existing bad laws are replaced by “worse ones.”

He voiced support for a future legal guest worker program, an “earned” path to legalization for the 10 million workers already

Archbishop Thomas Wenski speaks at a rally on immigration in Miami on April 6, 2013.

Jona

than

Mar

tinez

| Fl

orid

a C

atho

lic

in the country, and reducing the backlogs in processing family reunification visas, which “keep families separated for intolerable lengths of time.”

“Illegal immigration should not be tolerated,” emphasized Archbishop Wenski, but at the same time, “fixing illegal im-migration does not require the ‘demonization’ of the so-called ‘‘illegals.’”

America, he said, should re-main a place of opportunity for those willing to work hard.

“We can provide for our na-tional security and secure bor-ders without making America, a nation of immigrants, less a land of promise or opportunity for immigrants.”

“The ‘gang of eight’ need to move forward—with a compre-

hensive reform—that includes a path to citizenship to those already in the country and pre-serves family unification as a bedrock principle of any immi-gration legislation.”

A nation, he noted “that hon-ors law breakers like the patriots of the Boston Tea Party, a nation that can allow the dignified defiance of Rosa Parks in her act of lawbreaking to touch its conscience, is a nation that also can make room for modern-day Jean Valjeans.”

Archbishop Wenski conclud-ed, saying, “we can be a nation of laws, without becoming a nation of Javerts. As Jesus re-minded the embittered zealots of his day, laws are designed for the benefit—not the harm—of humankind.” (CNA)

US bishops urge support for international arms treatyWASHINGTON D.C., April 13, 2013—In a letter to Secretary of State John Kerry, a representa-tive of the U.S. bishops’ conference asked that the Obama Adminis-tration hasten to review and sign a treaty to decrease arms trade.

“As a world leader and a major arms exporter, our nation should set a positive example for other nations to follow in efforts to reduce the flow of weapons into situations that violate hu-man rights and cause terrible suffering,” said Bishop Richard E. Pates of Des Moines, Iowa in an April 11 letter.

In an April 2 vote at the United Nations, the U.S. joined a large majority of countries worldwide in agreeing to adopt a treaty that would regulate international trade in conventional weaponry.

But, come June 3 when the treaty opens for signature, President Obama will still need sign it and it remains unclear if U.S. will ratify it—a move which would need two-thirds of the senate’s approval.

Bishop Pates, who serves as chair of the Committee on Inter-national Justice and Peace for the U.S. bishops’ conference, urged Secretary Kerry “to expedite a thorough review of the Treaty so that the President can sign it in early June.”

The bishop noted that the trea-ty is not perfect, but called the measure “an important step.” He said he agreed with the position of the Holy See, which noted that there are flaws in the treaty.

This can be seen, the Vatican has said, particularly in “the

predominance of commercial or economic considerations, and an inadequate elaboration of the principles of sufficiency, of vic-tims’ assistance and of the need to reduce demand for arms.”

However, accepting the treaty would still be “a positive step in promoting human rights and dig-nity and in building a more peace-ful world,” Bishop Pates said.

“My hope is that our nation will give further impetus to this process by joining other leading countries as a signatory in early June.”

The bishop also echoed ear-lier statements by Archbishop Francis Chullikatt, Permanent Observer of the Holy See to the United Nations in New York, saying that the Vatican “viewed its adoption as constituting a step towards establishing in the world a culture of responsibility and accountability.”

The bishop also appealed to the teachings of the Catholic Church—of which Secretary Kerry is a member.

He emphasized that the “Cath-olic Church has a longstanding commitment to protecting hu-man life and dignity,” pointing to church teachings to explain how reducing the presence of firearms within the population is “a means to this end.”

Bishop Pates also referenced his own travels in Sub-Saharan Africa and meetings with local leaders who “repeatedly ex-pressed profound concerns for the untold human suffering that result from the unregulated flow of arms.” (CNA)

Bishop: North Korea’s threats might aim to increase aid, preserve prideCHEJU, South Korea, April 12, 2013—The head of the Catholic Bishops’ Conference of Korea said North Korea’s recent threats of aggression may be an attempt to shore up foreign aid while preserving pride.

“It is our presumption that they wish to draw out some financial assistance from abroad without conceding their pride or self-esteem,” Bishop Peter Kang U-Il of Cheju, South Korea, said in an April 9 email to Catholic News Service.

He said Catholic bishops “feel very sorry” that the tension provoked by North Korea’s threats is making “the whole world very uncomfortable and anxious.”

Though South Koreans “appear to be calm and tranquil,” they may feel uneasy about the present escalating atmosphere between two Koreas, Bishop Kang said. South Kore-ans might have been very used to the threats, but “one could not deny the possibility of unexpected military clash.”

The bishop personally appealed to people of Korea to pray for the peace in the penin-sula. He offered a prayer he composed ap-

pealing for mercy for a “silly flock” whose actions are causing hunger, suffering and drawing people to violence and death.

Under supreme leader Kim Jong Un, North Korea announced it launched a rocket in December and conducted its third under-ground nuclear test in February. In March, the U.N. Security Council condemned the nuclear test and imposed tougher sanctions on North Korea, including financial restric-tions, cargo inspections and a ban on exports.

North Korea announced March 30 that Kim had declared a “do-or-die” battle against invasion after a U.S. stealth bombers drill. In an April 9 television announcement, government advised foreign institutions and enterprises, including tourists, to take measures to prepare for evacuation and their safety in case of war.

Bishop Kang said North Korea might be threatening war because it cannot revitalize its economy and rise up from its “destitute situation” without foreign investments, but needs to maintain its “self-respect or self-reverence,” which the bishop traces to the

ideology declared by Kim’s dynasty. The ideology and philosophy of superiority of Korean history and culture advocated by the North Korean ruler and his predecessors have prevailed through the 60 years follow-ing the Korean War, he said.

However, this philosophy of isolation and autonomous economy has only “completely demolished their economy,” leaving the North to suffer the same fate as other social-ist countries whose economies collapsed, Bishop Kang said.

“I think we need much patience in dealing with the people of (North Korea) who have been isolated for (a) long time from modern world,” he added.

He also called for “much compassion” while the North showed “very one-sided obstinacy” in foreign relations. “They have never experienced modern democratic order in their near history,” the bishop explained.

He said he sees “the violent way of presenting their requests to the world” as evidence of the desperate situation that they could not survive. (CNS)

The Church of the Holy Land in Rome to meet the PopeJERUSALEM, Israel, April 13, 2013—The meeting between the pope and a delegation from the Latin Patriarchate of Jerusalem will take place at 11.30 am on 15 April in the Vatican. Msgr. Fouad Twal, Latin Patriarch of Jerusalem, will lead the group. The vicar for Hebrew-speaking Catholics explains the Church’s mission to the Holy Land, which is “to bear witness to the unity of Christ even in a divided society.”

“We are going to see the pope to bring him greetings from the Holy Land and present him the reality of our Church and community,” said Fr. David Neuhaus, vicar for the Hebrew-

speaking community of the Latin Patriarchate of Jerusalem. He spoke to AsiaNews ahead of the visit to Pope Francis in the Vatican by an official delega-tion from the Patriarchate on 15 April.

According to Fr. Neuhaus, the Church in the Holy Land “is a very privileged Church, because it is present in all sections of so-ciety. Living in a highly divided country is also our vocation.”

He stressed that a majority of the Patriarchate’s Catholics is made up of Arab Palestinians and Jordanians, but that there are also new Hebrew-speaking communities within Jewish society.

“Our challenge and mission,” he added, “is to live and bear witness to the unity of Christ even in a divided society. This is our duty and vocation, to show the world that unity, friendship and reconciliation are possible within the Church.”

The visit will be led by Msgr. Fouad Twal, patriarch of Jerusa-lem. The delegation will also in-clude Msgr. Marcuzzo, auxiliary bishop of Israel; Msgr. Shomali, auxiliary bishop of Jerusalem; Msgr. Laham, auxiliary bishop of Jordan; and Fr. David Neuhaus, vicar for the Hebrew-speaking community. Msgr. Ilario Anto-niazzi, the new archbishop of Tunis, will also be present.

In his Easter homily, the pa-triarch explained that the new evangelization must “start from Jerusalem,” thus, showing that “the Lord invited us here to bring the light of the faith in the centre of the Middle East, where Christianity was born, where every Christian was born.”

On that occasion, Msgr. Twal also invited the pope to visit the Holy Land, a wish already ex-pressed on the day of Card Ber-goglio’s election to the papacy.

In the past hundred years, three of Pope Francis’ predeces-sors visited the Holy Land: Pope Paul VI in 1964, Pope John Paul II in March 2000 and Pope Benedict XVI in 2009. (AsiaNews)

Pope, UN head discuss crises in Syria, Korea Recognizing the important role each other plays on the global stage, Pope Francis and U.N. Secretary-General Ban Ki-moon met at the Vatican April 9, discussing common efforts to pro-mote peace and protect human dignity. “The United Nations and the Holy See share common goals and ideals,” the UN secretary-general told the pope as the two sat across from each other at a desk in the papal library. Reporters were ushered out of the room at that point. The two spoke specifically about “situations of conflict and serious humanitarian emergencies, especially in Syria,” but also about the ongoing tensions on the Korean peninsula and in several African countries “where peace and stability are threatened,” said a statement from the Vatican press office. (CNS)

Safeguarding creation expected to be major theme at WYD in RioWhen hundreds of thousands of young Catholics gather with Pope Francis in Rio de Janeiro in the summer, reflections on safeguarding the environment will be part of the program. Like earlier editions of World Youth Day, the July celebration in Rio de Janeiro will include morning catechetical sessions and afternoon cultural events. “From the beginning of plan-ning — under Pope Benedict XVI — we thought that a major theme in Brazil, known as ‘the lungs of the world,’ would have to be the environment,” said Marcello Bedeschi, president of the John Paul II Foundation for Youth, a Rome-based orga-nization that assists with World Youth Day planning. (CNS)

Vatican spokesman denies report that Benedict XVI is illVatican spokesman Father Federico Lombardi says that con-trary to a report in the Spanish daily El Mundo, the Bishop-emeritus of Rome, Benedict XVI, is not suffering from any illness. The report in El Mundo by Rocio Galvan quotes state-ments made by Spanish Vaticanista Paloma Gomez-Borrero in Madrid during the presentation of her most recent book. In comments to CNA on April 10, however, Fr. Lombardi underscored that Benedict XVI “does not have any illness” and that “this has been certified by his doctors.” (CNA)

A3Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor News Features

Jona

than

Mar

tinez

| Fl

orid

a C

atho

lic

Pope prays for courage, comfort in the ChurchVATICAN City, April 14, 2013—Pope Francis encouraged the Church to proclaim the Gospel with “frankness and courage” and prayed for persecuted Chris-tians worldwide in his Sunday address at St. Peter’s Square.

In his Regina Caeli address before more than 80 thousand people, the Holy Father sum-marized a passage from the Acts of the Apostles while explaining that its contents are relevant for everyone, especially for those persecuted for their belief in Christ.

He drew attention to one of the readings for the Third Sunday of Easter, Acts 5:27-32; 40B-41, in which the Apostles’ first preach-

ing in Jerusalem “filled the cities with the news that Jesus truly had risen” despite attempts by the authorities to silence them by imprisonment and scourging.

In addition to that opposi-tion, the Apostles, Pope Francis noted, were not well-educated, but rather “simple” men.

Nonetheless, they were success-ful in their testimony of the Risen Lord because of the Holy Spirit.

“Only the presence of the Risen Lord with them, and the action of the Holy Spirit can explain this. It was the Lord, who was with them, and the Spirit, who moved them to preach,” he said.

He explained that their en-counter with Christ was “so

powerful and personal” that they did not fear persecution and even saw it as a “badge of honor.”

The Holy Father said that this episode tells us something very important, which applies “to the Church in every age, and so to us.”

The Apostles’ example teaches us that “when a person truly knows Jesus Christ and believes in Him, one experiences His presence and the power of His Resurrection in one’s life, and one cannot help but communi-cate this experience.”

Overall, if a Christian “en-counters misunderstanding or adversity, one behaves like Jesus in His Passion: one responds

with love and with the power of truth.”

This teaching is especially relevant to the “many Christians who suffer persecution in many, many countries” throughout the world today.

The Pope asked for the Blessed Mother’s intercession that the Church would proclaim the Gospel with “frankness and courage” while bearing witness through “signs of brotherly love.”

He asked the Church to pray for our persecuted brothers and sisters “from our heart” that they could “feel the living and comforting presence of the Risen Lord.” (CNA/EWTN News)

At Rome’s cathedral, Pope Francis celebrates God’s patienceROME, April 8, 2013—Celebrating his first Mass in the cathedral of Rome, Pope Francis called on Christians to trust in God’s endless patience and mercy.

“God always waits for us, even when we have left him behind! He is never far from us, and if we return to him, he is ready to embrace us,” the pope said in his homily April 7 at the Basilica of St. John Lateran.

The pope commented on the Gospel reading (Jn 20:19-31) for Divine Mercy Sunday, in which the risen Christ ap-pears to St. Thomas and lets him touch his wounds, dispelling the apostle’s doubts about Jesus’ resurrection.

“Jesus does not abandon Thomas in his stubborn unbelief,” Pope Francis said. “He does not close the door, he waits.”

“God is patient with us because he loves us, and those who love are able to understand, to hope, to inspire con-fidence,” the pope said. “They do not give up, they do not burn bridges, they are able to forgive.”

In response, Pope Francis said, the faithful must show the “courage to trust in Jesus’ mercy, to trust in his patience, to seek refuge always in the wounds of his love.”

“How many times in my pastoral ministry have I heard it said: ‘Father I have many sins,’” the pope said. “I have always pleaded: ‘Don’t be afraid, go to him, he is waiting for you, he will take care of everything.’”

The Mass was the occasion for Pope Francis to take formal possession of the “cathedra” (chair) of the bishop

o f R o m e . Shortly after the start of the liturgy, C a r d i n a l A g o s t i n o Vallini, pa-pal vicar for Rome, read a profession o f o b e d i -ence to the pope on be-half of the diocese.

Then the pope sat on the raised m a r b l e chair in the b a s i l i c a ’ s apse, where he received representatives of his flock, including clergy and laypeople. The pope exchanged a few words with each, taking a bit of extra time with a Franciscan friar and married couple accompanied by their four children.

Following the late-afternoon Mass, the pope appeared at the balcony in the basilica’s facade, where he briefly addressed a crowd of several thou-sand people, wishing them a good evening and urging all to “go forward together ... in the joy of the resurrec-tion.”

Before the Mass, Pope Francis was joined by Rome’s mayor, Gianni Ale-manno, in a brief ceremony rededicat-ing the square on the west end of the

basilica in memory of Blessed John Paul II.

Also on Sunday, the pope led a crowd in St. Peter’s Square in praying the “Regina Coeli” at noon. Speaking from the window of his private office in the Apostolic Palace, the pope commented on the day’s Gospel reading, observing how the apostles had taken courage from the resurrection.

“May we too have more courage to testify to faith in the risen Christ!” he said. “We should not be afraid to be Christians and live as Christians. We should have this courage, to go and announce the risen Christ, because he is our peace, he has made peace, with his love, with his forgiveness, with his blood, with his mercy.” (CNS)

Pope Francis celebrates Mass at the Basilica of St. John Lateran for Divine Mercy Sunday, April 7, 2013.

Ste

phen

Dris

coll

| CN

A

Pope Francis leads the Regina Caeli on April 1, 2013.

CTV

Pope urges doctrinal office to act ‘decisively’ against sex abuseVATICAN City, April 5, 2013—Pope Francis reaffirmed the importance of responding decisively to the problem of the sexual abuse of minors by members of the clergy and called on the Vatican office dealing with suspected cases to continue carrying out its mandate.

During an April 5 meeting with Archbishop Gerhard L. Muller, prefect of the Congregation for the Doctrine of the Faith, the pope discussed the office’s various responsibilities.

However, he made a particular point of highlighting its work to counter clerical sexual abuse, telling Archbishop Muller he wanted the con-gregation to continue with the policies of retired Pope Benedict XVI wanted and “to act decisively concerning cases of sexual abuse,” the Vatican said in a written statement released after the meeting.

The pope, the statement said, asked the congregation to continue: “promot-ing measures that protect minors, above all; help for those who have suffered such violence in the past; necessary procedures against those found guilty; (and) the commitment of bishops’ con-ferences in formulating and implement-ing the necessary directives in this is area that is so important for the church’s witness and credibility.”

The pope also assured victims that they had a special place in his heart and prayers.

Pope Francis was holding private meetings in early April with the indi-vidual heads of various Vatican offices and congregations. According to the Vatican schedule, the pope had at least an hour slotted for the 11 a.m. meeting with Archbishop Muller.

As archbishop of Buenos Aires, the future pope had said his archdiocese had been very attentive to the problem and “rigorous” in its screening and se-lection of candidates for the priesthood and religious life.

Sex abusers suffer from a “perver-sion of a psychological kind” that is not caused by or directly linked to celibacy, he said in a book-length series of interviews.

“If a priest is a pedophile, he is so

because he brought that perversion with him from before his ordination,” and not even priestly celibacy would be able to “cure it,” the future pope said in the book, “Pope Francis: Conversations with Jorge Bergoglio” by Sergio Rubin and Francesca Ambrogetti.

Because such a perversion already would be present in a candidate, he said, “it’s necessary to pay lots of at-tention to the choice of candidates to the priesthood.”

He said the archdiocese of Buenos Aires had been very “rigorous for many years already,” noting how only about 40 percent of candidates were actually admitted into the priesthood.

He also described how candidates undergo in-depth psychiatric tests to look for different forms of deviant ten-dencies, including “megalomaniacal, dishonest and criminal” tendencies.

In “On Heaven and Earth,” a 2010 book of conversations with a Buenos Aires rabbi, the then-Cardinal Jorge Mario Bergoglio said, when it is discov-ered that a priest has engaged in such behavior, it is imperative that no one “look the other way.”

“One cannot be in a position of power and destroy the life of another person,” he said.

The proper action to take against an abuser, he said, would be to prohibit him from exercising his ministry and begin a canonical process in the diocese.

“I don’t believe in those positions that propose supporting a kind of ‘corpo-rate’ spirit in order to avoid damaging the image of the institution,” he told the rabbi, Abraham Skorka.

The future Pope Francis said mov-ing an abusive priest to another parish in an effort to protect the image of the church had appeared as a “solution” at times in the United States, but that it was “foolishness” because the abusive priest only takes his problem with him to a new parish.

He said he admired “the courage and honesty of Benedict XVI” in confronting the problem, calling for “zero toler-ance” and enacting stricter measures to protect children and to punish abusers. (CNS)

Papal washing of inmates’ feet inspires prisoners, volunteers alikeMANILA, Apr i l 10 , 2013—Pope Francis did not only break tradition when he washed the feet of young inmates last Holy Thursday, he also uplifted the dignity of law offenders and in-spired prison volunteers to continue their min-istry.

Such was the feel-ing of Rudy Diamante, executive secretary of the CBCP Episcopal Commission on Prison Pastoral Care, when he saw the footage of Pope Francis’ extraordinary way of re-enacting Jesus’ washing of the feet of his apostles at the Mass of the Lord’s Supper on Holy Thursday.

“It’s a big deal for us, both inmates and volun-teers,” Diamante said, adding that the Pope’s

a c t i o n r e m i n d s t h e Catholic faithful of the Church’s preferential op-tion for the poor, which includes prisoners.

“It’s very inspiring and reminds us that ‘there is so much hope’ in the prison pastoral minis-try,” he added.

Diamante said the Holy Father literally “uplifted the dignity” of the prisoners when he chose them over other lay faithful for the re-enactment of Christ’s washing of the feet of the 12 apostles.

“What we saw was a great deal of humility on his part. A man of such rank kissed the feet of the lowly prisoners, show-ing that he is willing to go down to their level because they are equals,” he said.

Walk the talkD i a m a n t e u r g e d

Church leaders to follow Pope Francis’ example of “walking the talk.”

Priests should try to reach out to the people who cannot reach them including prisoners who could not leave detention to go to Mass or attend worship gatherings. Pris-oners are among those that the Church should try to reach out to,” he said.

Diamante l ikewise urged bishops to include the prison pastoral care in the diocesan pasto-ral plan and diocesan budget.

“The prison pastoral care should be part of the diocesan pastoral plan and included in the dioc-esan budget,” he added. (KB/CBCPNews)

Pope Francis kisses the foot of a young inmate at Casal del Marmo detention center in Rome where he celebrated Mass on Holy Thursday.

Vatic

an R

adio

Fac

eboo

k P

age

Youth need to be challenged into priesthood

MARIKINA City, April 8, 2013—Far from being a stodgy state of life, priest-hood is not unlike the extreme real-ity shows on TV. This is how a priest suggests young people can be initially encouraged to look into and consider the vocation of priesthood.

“For me, young people need to be chal-lenged. Reality shows are very popular, especially the extremes…I see the voca-tion of the priesthood as one of the ex-treme challenges,” said Catholic Media Network president Fr. Francis Lucas.

In an interview, Fr. Lucas said the priesthood can be compared to an extreme reality show with challenges like obeying one’s bishop, serving and being one with the poor, and dealing with affluent, well-placed people who are used to getting their way.

While giving a workshop on com-munication theology and the New Evangelization last Saturday at the 20th

CFC–Youth for Christ International Leaders’ Conference (YFC–ILC), he also recounted how despite unbelievable challenges, he sees the “mistake” of entering the priesthood as one he will never regret.

“The greatest vocation, the greatest profession rolled into one is the priest-hood, to be a missionary at that, to serve others,” Fr. Lucas, who is also the execu-tive secretary of the CBCP–Episcopal Commission on Social Communication and Mass Media, added.

Though of course, young people will eventually realize that there is more to the priesthood than Survivor-style challenges, Fr. Lucas said, it is a step by step “heart and mind” discovery that requires guidance from good role mod-els, catechists, parents and lay groups.

The YFC–ILC workshop was held at the Marikina Convention Center. (Nirva’ana Ella Delacruz)

Fr. Francis Lucas talks to some young Filipinos from the Middle East after his workshop.

Nirv

a’an

a D

elac

ruz

Korean missionaries in PHL asking for prayersNAVOTAS City, April 8, 2013—Ko-rean missionaries who are running a daycare center for indigent children and feeding malnourished kids in this city are appealing to Filipinos to pray for peace in North and South Korea.

Sr. Kim Lucia of the Seoul-based Sisters of the Our Lady of Perpetual Help said they have not heard news about the brewing war straight from their congregation, adding that they rely only on news reported by Phil-ippine media and those published in the internet.

“We are worried,” she admitted. “Please pray for our country.” Sr. Kim is one of the three Korean missionar-ies who run the “Tahanan ni Maria” (House of Mary) school that educates and feeds five- to six-year-old children belonging to poor families under the parish of San Lorenzo Ruiz and Mar-tyrs Church in Kaunlaran Village in this city.

“Tahanan ni Maria” was built within the parish grounds in 2006 and is now second home to some 106 pre-school students.

The Korean missionaries also hold feeding programs to three other ba-rangays in Lichangco, Tumana and Kapitbahayan. The program benefits at least 300 children on a daily basis. They also help fund the education of indigent students through scholar-ships, and give free medical consul-tation and medicine to poor families who frequent their clinic than the government-run health centers.

“Our missionary work continues,” she said, “despite what’s happening in Korea.”

Sr. Kim said they are doing mission-ary work in the Philippines as a way to pay back a historical debt of gratitude.

“During the Korean war, other countries helped us even though they also have poor people to attend to. They helped us back then so this time,

we want to help other countries back,” she added. Their congregation is pres-ent in Kazakstan, Peru and China for mission work.

Although admittedly having a hard time conversing with Filipinos because of their poor command of the English language, Sr. Kim said Korean missionaries are inspired by the Filipinos’ way of life.

“Filipinos are very poor yet they have warm hearts and firm belief in God, which make them still happy despite their poverty. It makes me wonder how they can be poor but still happy,” she said.

“It’s a pity that Filipinos always have a problem. They always lack money to go to the hospital, to buy their food and to afford education but they still find reasons to be happy. This is why we are trying our best to help them as Jesus told us to help poor people,” Sr. Kim said. (KB/CBCPNews)

A4 Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor

EDITORIAL

Opinion

What’s happening?

Pedro C. QuitorioEditor-in-Chief

Pinky Barrientos, FSPAssociate Editor

Roy Q. LagardeNews Editor

Kris BayosFeatures Editor

The CBCP Monitor is published fortnightly by the CBCP Communica-tions Development Foundation, Inc., with editorial and business offices at 470 Gen. Luna St., Intramuros, Manila. P.O. Box 3601, 1076 MCPO. Editorial: (063) 404-2182. Business: (063)404-1612.; ISSN 1908-2940

Ronalyn R. ReginoLayout Artist

Gloria FernandoMarketing Supervisor

Ernani M. RamosCirculation Manager

Marcelita DominguezComptroller

www.cbcpmonitor.comcbcpmonitor@cbcpworld.net

Illus

tratio

n by

Bla

dim

er U

si

Laity’s involvement and leadership in politicsIN the Philippines today given the general perception that politics has become an obstacle to integral development, the urgent necessity is for the lay faithful to participate more actively, with singular competence and integrity, in political affairs. It is through the laity that the Church is directly involved.

Charges of careerism, idolatry of power, egoism and corruption that are oftentimes directed at persons in government, parliaments, the ruling classes, or political parties, as well as the common opinion that participating in politics is an absolute moral danger, does not in the least justify either skepticism or an absence on the part of Christians in public life. (cf. Christifideles Laici, #42)

Our Plenary Council stands on record to urge lay faithful to participate actively and lead in the renewing of politics in accordance with values of the Good News of Jesus.

But that politics may truly be renewed, let us all be reminded that Catholic who are given a charge of public life faithfully abide by the Gospel and by the moral and social teachings of the Church, given the parameters of religious liberty. In a special way, in the context of our political imbalances, the following truths must guide the participation of Catholics in political life: a) that the basic standard for participation be the pursuit of the common good; b) that participation be characterized by a defense and promotion of justice; c) that participation be inspired and guided by the spirit of service; d) that it be imbued with a love of preference for the poor; and e) that empowering people be carried out both as a process and as a goal of political activity.

Catholics in politics have to work in favor of legislation that is imbued with these principles. Knowing that the wrong behavior and values are often rewarded or left unpunished, Catholic politicians have to put teeth to good legislation by making certain that the correct system of rewards and punishment be strictly enforced in public life.

The over-all value that must be infused into the political order has to be that of solidarity, with expressing concretely the commandment of live, urges “the active and responsible participation of all in public life, from individual citizens to various groups, from labor unions to political parties. All of us, each and everyone, are the goal of public life as well as its leading participants. (Acts of the Council, nos. 348-353)

-- Acts and Decrees of the Second Plenary Council of the Philippines, 1991

Along The Way / A7

Democracy hacked

Oscar. V. Cruz, DD

Views and PointsTHERE is much truth to the claim: “It’s more fun in the Philippines!” Yes, there are those beaches with their sand, gentle waters and clean surrounding. Yes, there are places in the country that are still luxuriously verdant and impressive to behold as they still remain untouched—not yet exploited, not yet des-ecrated—by irresponsible mining, inordinate logging and other manifestations of human greed. There is even now the newly discov-ered yet already well-known “Underground River”—a marvel of the world that is amaz-ing to behold, awesome to remember.

In addition thereto—or it is precisely as a downright negation of the said “fun”—there are the infamous casinos all over the country now envisioned to soon become the gambling capital in this part of the world—not to mention the envisioned des-tination of crooks and gangsters from the four corners of the globe. There is also the

proliferation of illegal drugs, the phenom-enon of unbridled criminality even against women and children, not to say anything about the ready availability of high, middle, and low cost prostitution both in urban and rural areas.

As some kind of a crowning glory of the same “fun”, there is the ever entertaining and amusing as well as disgusting “Only in the Philippine Politics!” Translation: Politics in the country has been long since the cause of laughter and tears, of applause and curse—ultimately leading to the poverty and misery of millions of Filipinos vis-à-vis the dynastic power and wealth of but a few clans. Philippine politics is definitely a big cause of Philippine catastrophe.

Questions: How could politics be a liability to Philippine society? Are not all incumbent politicians dedicated to public service? Do not all candidates for public office pledge

their pro-poor, pro-people, pro-development stance? Is there anyone among both the incumbents and the candidates who does not proclaim his/her honesty and integrity, industry and dedication to public welfare? Is it not true that in the last analysis, all the sitting as well as aspiring politicos practically profess their respective sainthood?

More than credible socio-economic plans, programs, and projects, the more important pre-occupation of the so-called political par-ties in the country is what color they wear, what motto they shout, what entertainment they provide the electorate—not to mention what “things” they give away to get their votes. Yes. There are still some intelligent and capable, honest and dedicated aspirants for public office on the occasion of the forth-coming elections. But even if all are elected, there are so few to make a difference in Philippine politics. Sad but true!

WE need to be wary of a certain observable drift in world devel-opments, especially in the area of politics, which show signs that things are taken out of their proper foundation.

This refers to the general un-derstanding, with its related way of living it, of the very concept of democracy. There are indica-tions, each time getting clearer, that democracy is practically hacked and then defaced in the sense that it is detached from its proper life source.

Democracy, as articulated by many of our political leaders today here and abroad, is openly being removed from God as its source and is slowly but steadily being propped up by mere hu-man maneuverings with the more powerful and gifted in terms of talents, money, popu-larity if not in terms of guns and goons getting undue advantage of the others.

Democracy has become a purely human game with hardly any relation to a law that ulti-mately comes from God. It has exaggerated and absolutized its principle, coined by the Ameri-can President Lincoln of being a “government of the people, by the people and for the people.”

It seems the general and com-mon understanding of democ-racy now has practically for-gotten that all authority comes from God and should be used in accordance to God’s laws that ac-tually allow a certain autonomy given our human condition.

This autonomy is supposed to accommodate the many dif-ferent and legitimate options we can have in pursuing our temporal affairs, like our poli-tics, but options that do not go against God’s laws. Otherwise, that autonomy is abused and would already be a distortion if not a negation of such freedom

and autonomy.But these days, it would seem

that any appeal to God in work-ing out our politics and all other temporal affairs like our busi-ness, culture, education, etc., is taboo, is a no-no, is a contradic-tion to our very humanity, our rights and freedom, etc.

And so, from this weak con-ception of democracy, graver errors start getting committed not only individually but also collectively. Now RH is ok with its open approval of contracep-tion. Divorce is being mulled.

In other countries, abortion is already legal, euthanasia is ap-proved, and same-sex unions are promoted. All these coming as a result of a so-called democratic mentality where if there is a ma-jority or a significant number of the people asking for anything regardless of its morality, then it should be given.

In the United States today,

the push to legalize same-sex marriages by presenting it as a way to have a kind of marriage equality is a clear example of how democracy is defaced and has gone amok. It is not anymore inspired by God’s law, but rather by human preferences.

We need to overcome this prejudice that, I imagine, comes from a certain mentality that at least sidelines God if not deny his existence and his providence altogether.

We need to realize that espe-cially in this crucial aspect of our life—our politics that affects all of us—a clear and strong reference to God is made as one of democracy’s fundamental principles.

Otherwise, we would be left on our own, and with that, we can never have some universal, absolute basis for what is good and bad, what is fair and not fair.

Fr. Roy Cimagala

Candidly Speaking

Candidly Speaking / A7

Active, Seasonal and Nominal Catholics: How many?

ONLY 37 percent of Catholics regularly attend Sunday Mass and only 29 percent regard themselves as very religious. This is the findings of the SWS survey released last week. Some bishops and priests thought that this is not accurate since they noted that the number of Masses and Mass attendance has actually increased.

How should we interpret this survey result and what challenges does this pose for the Church in the Philippines?

For me, 37 percent of Catholics who at-tend mass regularly is relatively high. In 1990, a preparatory document for PCP II mentioned that only 15-20 percent of Cath-olics regularly attend mass. That’s even a high estimate according to some analysts who thought that it’s less than 10 percent.

We need to take into consideration that most of the parishes in the countryside have a network of barrio chapels or Basic Ecclesial Communities that are far from the parish center.

These communities do not have the luxury of celebrating the Eucharist once a

week. Usually, the parish priest can only come once a month or once every two months to celebrate Mass with these com-munities. Instead, they have a weekly bible service or Liturgy of the Word presided by lay liturgical leaders.

For a parish with over 50 thousand parishioners, an average of five thousand regular church goers every Sunday would already be high. The number would in-crease during lent, advent (especially the Misa de Gallo) and the parish fiesta and the novena-masses before the fiesta. Even the weekly bible-service celebrated in the chapels would not get over 50 percent attendance, except during the special liturgical seasons. A BEC bible-service in a barangay with a membership of around 200 families would usually have 20-40 regular attendees.

We may never get to know the exact percentage of Catholics who attend mass regularly. We won’t have an accurate figure of Catholics who are living actively as genuine disciples of Christ. This means

not just attending Mass regularly, but also active involvement in the parish, BECs or Church organizations and movements. We won’t know exactly how many Catholics have been truly evangelized and have gone through a process of personal conver-sion. We don’t have any idea how many Catholics have imbibed the teachings and values of Christ as taught by the Church or how many Catholics come together to listen and reflect on the Word of God, and filled with missionary dynamism share it with others. We don’t know how many Catholics, guided by the Church’s social teachings, are involved in works of char-ity, justice and peace, promotion of human rights—including the right to life, and environmental advocacy.

All we know is that their percentage is low. It would be good news if they make up 37 percent or even 20 percent—that would be too good to be true. They are just a minority but they are making a dif-ference. This is what the BECs and other

Fr. Amado L. Picardal, CSsR, SThD

Along The Way

Pacem in TerrisAPRIL 11, 2013 was the 50th anniversary of Pacem in Terris. But it looked like it just slipped by with nary a whimper, at least in this part of Christendom—and, curiously, for one reason or the other. In the Philippines, as perhaps in other parts of Asia, the social teachings of the Church are not as religiously favorite as, say, traditional religious beliefs or the most recent social advocacies.

This social encyclical that was issued on April 11, 1963—in the thick of the cold war or barely two years after the erection of the Berlin Wall and few months after the Cuban Missile Crisis—may be rivaled only by Pope Leo XIII’s Rerum Novarum. It was touted as a “platform for Catholic social action.” On its release, it has immediately gained wide attention even from non-Catholics. The United Nations, in fact, held a three-day special conference on this document. It was the first time—and, certainly, the last time—that the New York Times printed a papal encyclical in toto.

One can only think of two reasons, among others, why this social encyclical gained so much attention at that time: one, because of Pope John XXIII’s conspicuous mediating role in averting the Cuban missile crisis, for which Premier Nikita Khruschev of the USSR reportedly said, “In regard to what Pope John did for peace, his was humanistic assistance that will be recorded in history.” And, two, because of the raging debates on-going at the halls of Vatican Council II that after a year or so issued a Decree on Religious Liberty which apparently was substantially influenced by the perspective of this monumental papal document.

At a time in history characterized by an enormous build up of nuclear arsenal and a worsening cold war brought about by new frontiers in geo-politics and ideological differences, Pope John XXIII in Pacem in Terris offered a plausible option, not only to Catholics, but to all men of goodwill that peace on earth is possible through the divinely established order. He called for disarmament and supported the United Nations as a worldwide authority that could end conflicts between nations. He encouraged economic cooperation among nations and stressed that no country may pursue its own interests in isolation. He stressed that public authorities have a special obligation to serve the less fortunate and posited that no law contrary to the moral order is ever binding on citizens. He made prominent the growing rights of the working class, the advancement of women, the spread of democracy and the strong conviction that war was surely not a way to obtain peace and justice.

Despite massive technological advancements and the end of the cold war with the collapse of the USSR and the Berlin Wall nothing much has really changed especially in terms of economic cooperation or otherwise and the constantly shifting geopolitics. With the presently gaping conflict in the Korean peninsula, the global war against terrorism, the religious fundamentalism in Muslim nations and the deeply entrench self-interest of the West, perhaps there is a pressing need for a re-statement of Pacem in Terris—but in the language of the present and to the same targeted men of goodwill that may still be in the works.

A5Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor

“WHY are you crying?” This is what we often ask a child wan-dering alone, lost and looking for his parents or guardians. The situation detaches us from whatever we may have been doing and delays us from getting to where we are going if only to help him.

Young as they are, they are in no condition to give us any clue about how to recognize or locate their parents. We stoop down to comfort them and try to extract whatever information from their clothes, bags and even toys. When all else fails, the most we could at least obtain is their name.

We calm the child and head for the paging system to ‘lo-cate’ the parents. I amuse myself when this happens by wondering who is really lost: is it the child or his parents? The child restlessly continues to cry, and can only finally be comforted when he ‘finds’ his parents approaching the PA booth. Once again we hear the parents asking: “Why are you crying?”

Adults naturally know the answer to why children cry. The question is not demanding an answer, because it is meant to bridge comfort and encourage-ment to a lost or hurt child. It really means: “Don’t cry because I’m here!” Children naturally

weep when they are helpless and seek adults to give them se-curity. But what happens when adults cry?

When adults—that is, you and me—cry, there is always a reason. When someone cries for no reason, then it is most likely that he has lost his wits or due to some uncontrolled burst of psycho-emotional reactions from stress or tension. Only man can cry, and crying in man is not a mere biological-chemical reac-tion, but is revealing of the deep inner longing in his heart seeking comfort.

* * * This was precisely what Mary

Magdalene heard as she wept by the empty tomb where she supposed our Lord’s body re-mained. Her intentions were simple: to return through hidden and simple gestures the great things that Jesus had done for her, especially by freeing her from the demons that enslaved her soul.

All throughout our Lord’s Passion we could imagine how this woman must have wept bitterly and continuously. There was nothing in this world that would contain her grief, with the exception of rendering for Jesus’ corpse simple burial ritu-als. But her ordeal was further aggravated when she found the tomb empty. How this must

have re-opened the wounds of her sorrows.

So great was her sadness, early Christian authors would amaz-ingly observe, that she was not even consoled by the vision of angels in the tomb. Nothing in this world could now satisfy the love that has grown in her heart for Jesus. That was when our Lord approached her from behind and asked: “Woman, why are you crying?”

Again it is the same question but no longer asked by just any man but by one who is perfect God and perfect man. His ques-tion was not seeking a response, but was actually an answer to all of Magdalene’s longings: the only thing that matters in life is finding God and possessing Him. When this is attained then one would no longer have rea-sons to cry.

I find it strange that there are person’s who deify science and technology. They seek to mea-sure and quantify everything in life so as to reject God’s exis-tence. Crying, they would very well explain, is due to glands, hormones, triggers and many other bio-chemical sources. But this why of science is nothing but a how of things. In reality science can only go so far as to elaborate on how things happen, but never why they are so.

Can you imagine trying to

comfort someone weeping by expounding on the bio-chemical processes of his or her tear glands? Even though how sci-entific our explanation may be, it will not help a person confront realities such as sadness, love, forgiveness, loyalty and even death. This is why I believe that man’s tears, like prayers, actu-ally contain eternal lessons.

When Jesus asked Magda-lene, ‘why are you weeping?’ Our Lord was not saying that we should not feel sad, but He was reminding us through her that even in this life—although we may shed tears—there is really no room for the only sad-ness: of being without God, be-cause Christ’s presence in our life, unless willfully rejected through grace sin, can never be removed.

Man’s earthly life, in this valley of tears, can never guar-antee true and lasting happiness. Besides external trials, there is the burden of our disordered tendencies (i.e. our sinful con-dition), which we will never overcome without divine help. These are not merely negative obstacles or weights, they too remind us that our deepest longings (e.g. happiness, peace, justice, forgiveness, etc.) can only be fulfilled one day in Heaven where ‘God will wipe aware our every tear.’

‘Where a divided vote changes nothing,a united vote changes

everything!’

OpinionAtty. Aurora A. Santiago

Duc in Altum

PARDON my insistence on this issue. But there’s an erroneous thought that goes around today insisting on the compatibility of the RH law with Catholic doctrines. While I admit that the RH law issue is already irri-tating to tackle about, what is more irritating is the fact that RH law advocates, who could not make Catholics pro-RH, are now trying to make the RH law catholic.

In clarifying this question, I am simply doing my ministry as a priest, that is, to “proclaim the message, in season and out of season” (Cfr. 2 Tim 4:2). It is because, today, as in the time of St. Paul, some “people will not put up with sound doctrine, but having itching ears, they will accumulate for them-selves teachers to suit their own desires, and will turn away from listening to the truth and wander away to myths” (2 Tim 4: 3-4).

I don’t think the RH law only provides for “choice according to religious conviction”, as one intellectual claims, for two reasons: first, I don’t think laws only provide op-tions or choices. The helmet law which took effect in Davao City recently does not only

provide for a choice on whether or not a motorist would use standard helmets. The law prescribes it under penalty. Do you think the RH law only provides for a choice on whether an adult married Filipino couple would use condom or rhythm method? Tell it to the marines! If the law only provides for a choice, why the need to make it a law? Don’t couples already have a choice before the RH law?

Secondly, I don’t think the RH law guar-antees religious conviction when all it pre-scribes and promotes is the contraceptive mentality which is contrary to the religious conviction of the majority of Filipinos. By promoting the use of contraceptives, the law is insensitive to the religious conviction of the Catholic majority. Besides, it endangers the conscience of all Catholics who are striv-ing to be good Catholics through obedience to the Magisterium. Is that the way the law guarantees the free exercise of religious freedom and conviction?

Moreover, the argument of those who hold that the RH law is compatible with the

Catholic doctrines simply because the law “provides for choice according to religious conviction” is seriously flawed and is com-pletely missing the point. The point at issue here is not whether Catholics have or don’t have choices. The central point is that the RH law promotes contraception, something that Catholic teaching cannot tolerate.

While it is important to emphasize that people should have choices, it is equally important to analyze what kind of choices people should have. Freedom does not consist merely in having choices. True free-dom is choosing the good. Evil choice is not freedom; it is slavery. If married couples are given the choice to use contraception, this is an evil choice. Hence, it does not make them free: it enslaves them.

Therefore, something in the RH law is intrinsically evil: the promotion of contracep-tion. That alone makes it incompatible with the Catholic doctrine. Even non-Catholics with good will and who are lovers of life will surely reject the RH law. How much more a Catholic priest like me?

I Vote GoodMY team had been excitedly preparing for a house-to-house visit in two sitios of Barangay Luz in Cebu City for Dilaab’s I Vote Good campaign. I braced myself for the sweltering heat that oozes out of tightly-packed houses during a summer day. I was not mistaken.

So from 7 to 11 a.m. last Sunday 14 April, about 40 volunteers gathered at the capilla of Sitio Kalinaw (“peace”) for a prayer-ful send-off. The campaign would cover another adjacent sitio, Sto Niño. The volunteers had stickers and flyers with them that declared that “I matter. My vote matters.” Another one said: “Kandidatong Mopalit, Korapsyon Kapalit.” The team sought to convince people to vote good by not selling their votes and by choosing candidates discerningly.

There was a festive air in the gathering as an original song by a Bisrock (“Bisaya rock”) band, Assembly Language, titled “Tayo Na” dominated the acoustic space. The catchy tune had a challenge: “Tayo na, buksan ang mga mata, magtanong at makisuri habang tayo’y bata pa.” Local residents, led by their chapel leaders, including Jerome, a special child, soon joined the Dilaab volunteers. All became human billboards with a t-shirt giveaway, complementing streamers that were hung in the area.

This could very well have been a group of political cam-paigners, only that we were not rooting for a person or a party but campaigning for voter’s values rooted in the biblical fact of being created in the image and likeness of God (Gen. 1:27); hence, endowed with intelligence and free will. Vote buying violates this fundamental truth.

After I gave them and their articles a blessing (“for the sending of missionaries,” with some changes), they were off. The team split into two groups. Then, with local-resident volunteers leading the way, a spokesperson knocked at the door and explained our presence. I soon found myself shar-ing a brief thought: “Tulo ka adlaw nga kalipay, tulo ka tuig nga pagmahay” (“three days of happiness; three years of re-morse”). For those who agreed, a sticker was posted outside their home and a flyer on the campaign with explanation on the LASER test was given.

I ended with a blessing: “For peace, good health, disasters averted, and for enough prosperity to show that God blesses those who do his will” and sprinkling of holy water upon the household and on the Vote Good sticker.

No single household turned us away and one could feel joy in the people we visited. Someone even observed that they were consoled at our message and presence. During a post-activity assessment one local resident was so effusive in her gratitude. After an initial apprehension thinking we were a party list group, she was so happy this happened in her barangay.

The mainly-youth group of volunteers beamed with well-deserved pride. But we had only begun. A mass at the capilla was slated that evening with a “pulong-pulong” (“townhouse meeting”) afterwards.

Sweating from the heat of the sun, we felt closer to what Pope Francis refers to as “shepherds living with the smell of sheep.”

* * *The manifesto of the I Vote Good campaign begins: Can a vote fix a pothole? Unclog the drainage in a street?Provide safe drinking water? Or reduce crime and corrup-

tion?Many think not. It is, after all, such a heavy load and a huge

task for such a little vote. But think of it as a voice. Your voice. One that says “No” to

all the problems that plague us today. And “Yes” to change. Yes, to what really is good…

The way we conduct our elections is the original sin of graft and corruption in our country. Many problems start here. Candidates are convinced they have to buy votes and so they look for investors. When such candidates make it, they have to repay these investors.

On the other hand, voters look for the lesser evil only to fall into the quagmire of lesser evil becoming greater evil once in power. Or voters assume a “gambling mentality” by choos-ing candidates who are more likely to win, without any other consideration. Problem is, when such candidates win, most become losers due to poor governance and corruption.

In the 2010 elections, Dilaab launched the “I Vote God” campaign to combat vote buying and encourage people to use the LASER test. LASER stands for lifestyle, action, supporters, election conduct, and reputation. This time around, to cast an even wider net, with “I Vote Good” campaign.

The I Vote Good campaign is inspired by what a Cebuano priest had done in the 2004 and 2007 elections in his rural par-ish. Fr. Virgilio Pedrano had preached against vote buying and convinced the local politicians not to buy votes. Most complied. He then undertook a barangay-to-barangay campaign remind-ing people that “God blesses those who do not sell their votes but he remembers those who do so.” People still recall how, in his sutana and carrying a walking stick, he made the sorties even up to the late evening.

The result? Five of the seven barangays greatly reduced the incidence of vote-buying. Voters and politicians continue to be thankful for this change that has made their town “more peaceful” even after Fr. “Ver” was moved to another parish.

* * *I Vote Good requires circles of discernment. Such circles can

be as informal as the family meal, a gathering of barkadas at a sports event or in the mall, even a social network. Members of a discernment circle—taking its cue from “circle” as a set of coplanar points equidistant to the center—share radical equality. The focus is on shared charisms and competencies.

Circles of discernment do not call for a new organiza-tion but only the reconfiguration of existing Church—and other—networks so they become attuned to political realities from the perspective of their Christian faith. Hence, a CFC household retains its nature and purpose as understood by the members of the CFC, only that it conducts its meeting as a circle of discernment.

On the other hand, “discernment” means “to separate.” At a distance, things seem to merge and parts are often indistin-guishable. Elections can be a very confusing affair with all its noise and images. Only the truly discerning can separate substance from images. Discernment is a prayerful process leading to communal action seeking to do God’s will. This is crucial since most Filipinos are God-fearing but many are not discerning enough with regards socio-political issues. Or we as Church may just have not paid enough attention to the discernment process.

This lack of discernment is seen in the usual way the Church engages elections. We come out with broad guidelines (e.g. “maka-Dios”), conduct voters’ education, and do poll watch-ing. Yet, after many years, many politicians still do not promote the common good and the truly God-fearing among them seem to be in the minority. In reality, more concrete and par-ticular data and information are needed to form the so-called practical conscience. This implies a deliberate, organized,

Fr. Carmelo O. Diola

Spaces of Hope

Why the RH law can never be catholic

IS there really a Catholic Vote? This is the question that has

been asked by many since the Pro RH politicians argued that there is no Catholic Vote. The passage of the RH law is a wakeup call to every Catholic and Filipino family. Our reli-gious and constitutional rights were violated, and now is the appropriate time to unite as a people of God.

We must always remember “Where a divided vote changes nothing, a united vote changes everything.”

The Sangguniang Laiko ng Pilipinas (or Laiko, formerly called Council of the Laity of the Philippines), which is the lay arm of the CBCP Episcopal Commission on the Laity, was approached by various groups seeking for guidance and en-dorsement on their initiatives to organize a synergistic campaign for legislators who will stand up for the authentic promotion, preservation and defense of the people of God. This was an off-shoot of the passage of RH law.

At that time, Laiko was told that around 7 groups, who called themselves almost a syn-onymous name, as “Catholic Vote”, have bonded distinctly from each other, but for the same cause and instituted moves to vote for legislators who will fight against the looming D.E.A.T.H. Bills (Divorce, Euthanasia or mercy killing, Abortion, Total Population Control, Homosexu-ality or same sex union) and any bills which are anti-family, anti-life, anti-Church, anti-religion.

Thus, the Laiko Board decided to call upon its members, 50

Archdiocesan/Diocesan Coun-cils of the Laity and 51 affiliated National Organizations, to a discernment and consultation meeting where the crucial role of the lay faithful are called, by vir-tue of our baptism, to respond to the many critical challenges that confront the Filipino family. The call in particular, is to respond to the challenge of deliberately organizing for the same cause, as citizens of the Kingdom of God and our beloved country, in the forthcoming national elections.

The discernment and consul-tation meeting has resulted in the creation of the “Lay Solidar-ity Coalition for the Preservation of Life and the Filipino Family” or in short “Lay Solidarity for Family and Life” which decided to endorse candidates for sena-tors. The vision-mission is the protection and preservation of Filipino family and life. In search for a more apt and catchy name, it adopts the name “White Vote Movement,” Vote for Fam-ily, Vote for Life. Their website is www.whitevote.org which states the details and a video on the movement.

***It may be recalled that the

CBCP issued a Pastoral Letter after its January 2013 Plenary As-sembly, “Proclaim the Message, in Season and Out of Season”. The CBCP declared that “Human life must be respected and protected absolutely from the moment of con-ception. From the first moment of his existence a human being must be recognized as having the rights of a person – among which is the inviolable right of every innocent being to life” (Catechism of the

Catholic Church or CCC, no. 2270). The use of artificial means to prevent human life from being conceived is evil (CCC, no. 2370). Sexual acts are forbidden outside of marriage (CCC, nos. 2390-91).”

Thus, our bishops categori-cally stated: “We support and encourage the participation of the laity in electing competent and morally upright candidates who are faithful to their correct and informed conscience.”

Why should we, the laity, be proactive in this electoral exer-cise? Let us be reminded of the role of the laity:

As laity, we are called to share in the mission of Christ’s Church by living in the midst of the world and addressing all its problems and concerns with the divine message of salvation. (Decree on the Apostolate of the Laity, Pope Paul VI, November 18, 1965, (3)).

As laity, we are called to com-munion as the people of God, where there is a diversity of ministry but oneness of mission. Our mission is to affirm the unity in diversity of the various valid approaches taken by Catholics in political life: running for and holding public office, civil ser-vice, educating voters, promot-ing the integrity of the political process (e.g., poll watching by PPCRV), etc.

The Church is a living and functioning body and we as members bring diverse, but complementary gifts, talents, ministries, and responsibilities. In living out our vocation as the lay faithful, we “can never remain in isolation from the community, but must live in a continual interac-

tion with others, with a lively sense of fellowship, rejoicing in an equal dignity and common commitment to bring to fruition the immense treasure that each has inherited.” John Paul II, Homily at the Solemn Eucharistic Concelebra-tion for the Close of the Seventh Ordinary General Assembly of the Synod of Bishops (October 30, 1987)

“Lay believers are in the front line of Church life; for them the Church is the animating princi-ple of human society. Therefore, they in particular ought to have an ever-clearer consciousness not only of belonging to the Church, but of being the Church, the community of the faithful on earth under the leadership of the Pope, the common Head, and of the bishops in communion with him. They are the Church.” CCC 899.

“Whoever is not against us is for us.” (Mark 9:38-40). Jesus reminds us of the call for har-mony. It is a call for tolerance and respecting the freedom of conscience of another. It is a call to appreciate that anyone regardless of group or affilia-tion can do the work of Christ because the Master does not discriminate. So must we as His servants gathered in His name.

Lay Christians need to per-meate social, political, and eco-nomic realities. “The initiative of lay Christians is necessary especially when the matter in-volves discovering or inventing the means for permeating social, political, and economic realities with the demands of Christian doctrine and life. This initiative

Fr. Russell A. Bantiles

Cogito

‘Quid Ploras?’Fr. Francis Ongkingco

Whatever

Duc In Altum / A7

Spaces on Hope / A7

A6 Vol. 17 No. 08April 15 - 28, 2013

CBCP MonitorLocal News

Boundary The pastoral letter also

warned church leaders and lay Catholic groups against endors-ing specific candidates, saying that it is a bad idea for the church and ministers.

The archbishop stressed that when the church endorses can-didates, its spiritual mission will be compromised and religion will be “reduced” to a political party.

“We will be lonesome wid-ows after the elections for mar-rying partisan politics during the campaign,” Villegas said.

According to him, the en-dorsed candidate may win but the Church “always ends up loser” because its mission will be tarnished with the “stain of the mundane.”

“The Church should not be perceived as winning or losing an election. The Church must

be beyond such,” Villegas said. “Religions that waltz with poli-tics will die by politics”.

“The Church must guide and not dictate. The Church must unite and not contribute to the division. The Church must pray and not add to the confusion. The Church must heal and not inflict hurts. The Church must be in the world but not belong to it,” he added.

Voting guide

Instead of naming names and creating further division, he also said that church leaders should just provide guidelines for voters for an informed choice.

Villegas said Church interest is best served if its leaders and laity will help voters examine the candidates “diligently” in the light of the Catholic faith.

Without naming names, he said those candidates who sup-

ported the RH law, a contro-versial measure that provides state funding for contraceptives should not be elected.

Aside from not voting pro-choice candidates, church lead-ers should also encourage voters not to support candidates who:

• has been linked to drug trade, drug possession and drug use or who receives money from illegal gambling or has done nothing to stop illegal gambling like “jueteng”

• has been convicted for a criminal offense

• supports black sand mining and tolerates irresponsible quar-rying or illegal fish pens

• has not done anything until now to uplift the plight of the poor

• buys votes or distributes goods during the campaign period

• has been involved or linked

to terrorism or the use of goons for self protection within or out-side the campaign period

• only shows religiosity dur-ing the campaign period or antagonistic to church teachings and practices

• is unfaithful to his or her marriage vows

• has other members of the immediate family in government positions already

“We submit these guidelines

to you and plead with you to bring them to prayer. If Jesus would vote, for whom would he vote? Vote like Jesus. If you cannot find Jesus from among the candidates just make sure you do not make Judas or Barabbas win,” he also said.

“If you sell your vote, you sell something sacred; you make yourself a cousin of Judas too,” said Villegas.

Candidates / A1

sized the responsibil-ity of the lay faithful to participate in putting morally upright political candidates in positions of power and distin-guished this from the role of the clergy.

“Impart correct teach-ings and strengthen mo-rale—this is the role of the bishops, said Pope [Emeritus] Benedict XVI in an encyclical that he wrote. And Pope Francis said… but direct par-ticipation in the trans-formation of society, that is the work of the laity,” Bacani said in his homily.

The prelate urged the people to embrace the re-sponsibility to transform society and not to leave

the task to just anyone.“Nasa inyong kamay

ang magandang kinabu-kasan,” Bacani told the congregation.

The bishop also ex-plained that the teach-ings of the Church en-courage ordinary lay citizens to take seriously the duty to elect—in-cluding the option of endorsement of individ-uals running for public office—good leaders, pointing to the Second Plenary Council of the Phi l ippines in 1991 as one of the bases on which this duty is an-chored.

“It was said in the Second Plenary Council of the Philippines, to lay people in positions

of responsibility… they are the ones to endorse people who wi l l be good for the nation. That is a right, it does not violate the guide-lines of the Church,” he said.

While the laity may choose to endorse or not to endorse specific can-didates, nobody can say that endorsement is for-bidden for them, and in fact it is the lay people’s duty as responsible citi-zens and Christians, the prelate added.

“Pray together, dis-cuss, act, so truth will prevail. Some base their decision on bribe, popu-larity, dancing talent… we are not looking for celebrities but public

servants. They should be for God, life and fam-ily,” Bacani pointed out toward the end of his homily.

Member organiza -tions of the coalition are Adoracion Nocturna Filipina, Archdiocesan Council of the Laity of Lipa, Archdiocesan Council of the Laity of San Fernando, Pampan-ga, Bukas Loob sa Diyos Covenant Communi-ty, Catholic Teachers’ Guild, Children of God our Father of All Man-kind, Christian Family Movement, Children of Mary/Prayer Partners E x S e m i n a r i a n s f o r Life/ Kilos Laiko, Fa-milia Community, Fam-ily Renewal Movement,

Family Rosary Crusade, Family Rosary Crusade – Youth Ministry, Holy Name Society of the Philippines, Kababaihan ng Maynila, Knights of Columbus – Luzon Jurisdiction, Legion of Mary, Live Christ Share Christ Movement, Live Pure Movement, Light of Jesus, Lord’s Flock, M a r r i a g e E n h a n c e -ment & Team Services, Mother Butler Mission Guild, National Sandi-gan Foundation, St. Pe-ter Community, St. John Apostle & Evangelist Assn., Teodora, Teresian Association, Women of Asia for Development, and Young Christian Workers of the Phils. (CBCP for Life)

White Vote / A1

election problems that include disenfranchisement of voters and other related scenario,” Nim added.

He also calls for additional volunteers with the require-ments of being a registered voter, a legitimate resident of his/her parish and should be non-partisan.

Support Unlike other archdioceses

and dioceses which earlier this month cut ties with PPCRV, Kidapawan remains solid in its support to PPCRV and sees no conflict with the stand of the Catholic hierarchy in coming up with a Catholic Vote for the upcoming polls.

“It is very clear that PPCRV will not endorse any candidate but will help in the education campaign of voters to discern the right candidate to be voted. We also have Catholic solidarity movements here in the diocese that are active with the Catholic Vote, so we asked them to stick with their movement and not anymore join PPCRV to avoid issues,” Nim furthered.

Imus diocese Meanwhile, in the diocese of

Imus, around 160 people gath-ered for the Pinoy Big Voter’s Seminar at the De La Salle University-Dasmariñas (DLSU-Dasma) Alumni Building last April 6.

The seminar aimed to edu-cate parish coordinators to be facilitators of voter’s education in their respective parishes.

PPCRV’s executive director

Ginny de Villa talked about “En-gaged Citizenship” for national and local situations while Ramil Remulla, a faculty of Social Sciences Department of DLSU-Dasma talked about “Empower-ment” and the right of suffrage of every Filipino together with Catholic Social Teachings and Filipino Social Values.

Romulo Guillermo, PPCRV voter’s education deputy co-ordinator discussed about the automated elections, how to be a volunteer and poll watching. Meanwhile, (Ret.) Commodore Amado Sanglay, the PPCRV Cavite lay coordinator gave the participants an idea about the diocese’s PPCRV task force for the midterm polls.

In a related development, the diocesan youth ministry gath-ered some 150 young people in the diocese for voter’s educa-tion at the St John Nepomucene Parish in Alfonso, Cavite on the same day.

Aside from the activity last April 6, the diocese also con-ducted a recollection for PPCRV and local candidates in Cavite province at the Holy Rosary Chapel of DLSU-Dasma last April 9.

Manila Archbishop Luis An-tonio Cardinal Tagle, the former bishop of Imus was the recol-lection master and guest of the event.

On April 20, the diocese will also organize a Walk for Peace from 6 a.m. to 12 noon at the Cathedral of the Our Lady of the Pillar. (Jandel Posion with reports from Christopher Mai-tem and Esteve Mata)

PPCRV / A1

churchgoers and devotees of the revered Black Nazarene.

That is why Msgr. Clemente Ignacio, Quiapo Church rec-tor, could not believe with the result of the survey, suppos-edly conducted last February or two weeks before Pope Benedict XVI resigned from his post.

The survey, however, was only released on April 8, same day that the Church’s biggest lay groups have combined forces to muster of millions of votes for senatorial candidates who opposed a contraceptives law.

Bro. Mike Velarde’s El Shad-dai group and other lay orga-nizations have launched the “White Vote Movement” to campaign against those who supported the passage of the Reproductive Health law.

“I don’t have that kind of observation (decreasing Church attendance) because churchgo-ers in Quiapo are increasing,” Ignacio said.

In Visayas, church attendance in Iloilo province’s 93 parishes is

also doing well, Jaro Archbishop Angel Lagdameo said.

“It’s a matter of minus and plus. There are these who no longer go to Sunday Mass but there are also new Catholics who started to go to Sunday Mass,” Lagdameo said.

“The nine Masses in Jaro ca-thedral are still filled to capacity. Priests maintain their Masses in towns and barrios. This is the observation in our 93 parishes,” he added.

In Mindanao, the Diocese of Marbel in South Cotabato had just erected a new parish last December 30 to accommodate the spiritual needs of people in the area.

In fact, according to Marbel Bishop Dinualdo Gutierrez, they will inaugurate another new par-ish this coming June 24.

“In our 26 parishes, church attendance is going up. I have visited 17 parishes (recently) and the findings showed vibrancy,” he said. “All have integrated par-ish pastoral action plans based on the diocesan strategic plan.” (Roy Lagarde)

Attendance / A1

elling by caravan and foot throughout central Luzon and Manila.

“They are going back with their stories of growing unrest at the government’s non-ful-fillment of most of its pledges,” Talaban said.

Since their meeting with President Benigno Aquino III last Decem-ber, he alleged that Ape-co continued to commit violations such as illegal land conversions and il-legal logging.

In that six-day journey, the Casiguran marchers will be visiting Baler, Baguio, San Jose City, Pampanga, and Bulacan.

They will also be mak-ing key stops at the Su-preme Court office in Baguio City, where a

legal case against Apeco is ongoing, and regional government offices in San Fernando.

The marchers are ex-pected to arrive in Met-ro Manila by April 22, where they will remain until their demands for land titles, a credible economic review of Apeco, and a morato-rium on Apeco’s budget are met by the govern-ment.

Where is your promise? Talaban has asked

President Benigno Aqui-no III to keep his promise to look into their con-cerns against the coun-try’s first economic hub in Aurora province.

“We are really disap-pointed because the gov-

ernment backed out from the promise it made,” he said.

He said that they are particularly asking the result of the National Economic and Develop-ment Authority’s review of the contested Aurora Pacific Economic Zone (Apeco) project.

During their dialogue with Aquino and some cabinet members last De-cember, he said the gov-ernment assured them that the review would be completed within two months.

“But until now, we are still waiting for the result. The NEDA should release it as what they’ve promised,” said Talaban.

Some 120 farmers, fish-ermen and indigenous

peoples met with Aquino last year after a 350-kilo-meter, 18-day march to dramatize their opposi-tion to the project.

The priest said they are a l so ask ing the government to st ick to its promise to grant 11,900-hectare certificate of ancestral domain title for San Ildenfonso Pen-insula.

According to him, the Aquino administration pledged to renew the Integrated Social For-estry contracts covering 288-hectares for another 25 years.

He added the gov-ernment also ensured respect for small fish-erfolk’s fishing rights within the Casiguran bay, and the establish-

ment of livelihood proj-ects for them.

For lowland farmers, the government, he also said, likewise assured that the 105-hectare Es-teves Agricultural Res-ervation cannot be con-verted to any other land uses.

“Four months after the dialogue, there’s no clear result on these prom-ises,” he lamented.

Talaban along with the 120 marchers and other Casiguran residents are returning to Manila to demand the accomplish-ment of Aquino’s prom-ises.

“The fight continues. We are going back to de-mand fulfillment of their promises,” Talaban said. (CBCPNews)

Marchers / A1

Bishop calls for tighter security around Tubbataha Reef THE government should enforce ‘tight-er’ security measures to protect the Tubbataha Reef after a Chinese fishing vessel ran aground the marine park, a Catholic bishop said.

Palawan Bishop Pedro Arigo said the incident is “unfortunate” considering that it happened just days after a US warship that hit and damaged the pro-tected area was finally removed.

“I don’t know if the authority has the capability but what is really needed is a stricter, closer and tighter security in the area to avoid this kind of incident again,” Arigo said in a radio interview.

But the bishop said the problem is that the government lacks resources to enforce maritime law around the Unesco World Heritage site.

“We don’t have these modern equip-ments so this is really our problem so I hope government will give enough

support and funding to our coast guard for them to have modern equipments,” he said.

“And if there’s a need for more man-power that will secure the area, the government should do something about it, Arigo added.

The Chinese fishing vessel manned by 12 persons ran aground the famous marine sanctuary last Tuesday, where a US minesweeper got stuck in January and was only removed few days ago.

The Philippines asked the United States to pay a fine of $1.5 million for the 2,345 square meters of coral reef dam-aged caused by the grounding.

The Aquino government, meanwhile, has charged the Chinese fishermen with poaching, facing up to 12 years and fines that could reach more than P4 million depending on the violations. (Roy Lagarde) Bishop Pedro Arigo

Detained voters critical in senate, council racesPOLITICIANS should carefully study the stance they will take on issues concerning Death Penalty and Juve-nile Delinquency as detainees and prisoners can help make or break the race of national and local lawmakers.

Rudy Diamante of the CBCP Epis-copal Commission on Prison Pastoral Care (ECPPC) said the 72,000 prison-ers participating in the upcoming May polls may dictate the results of the national senatorial race and the local election of councilors.

“The right to suffrage is a basic human right that should not be taken away if you are detained. This is why prisoners, despite being deprived of their liberty, are instrumental in naming the 12th and 13th senate seat occupants,” he said.

Diamante urged politicians to also visit jails and other detention facilities to make their stance regard-ing Death Penalty and the full imple-mentation of the Juvenile Justice and Welfare Act 2006 known to prisoners.

On a different note, Diamante hailed the 15th Congress for enacting

Republic Act 10389, which releases an indigent detainee under the cus-tody of a qualified member of the barangay, city or the Church where he resides through the concept of recognizance.

“Inmates who cannot post bail be-cause they cannot afford to can still be released to the custody of qualified members of his community because of this legislation,” he said.

Diamante said the “act institution-alizing recognizance as a mode of granting the release of an indigent person in custody as an accused in a criminal case” is set to take effect this April.

The law aims to promote restor-ative justice, especially among indi-gent detainees, whose offenses are not punishable by life imprisonment or death.

“This legislation will also help decongest crowded jails and prison facilities by up to 70 percent because this number represents the detainees that are qualified to apply for recog-nizance,” he added. (KB/CBCPNews)

‘Botika ng Simbahan’ should have pharmacistsTO protect people from un-necessary risks while taking medicines that are sold over the counter, the Philippine Pharma-cists Association (PPA) urged Church pharmacies to hire even one pharmacist.

Some dioceses have opened a “Botika ng Simbahan”—an outreach that gives the poor greater access to medicines at an affordable price.

Dr. Yolanda Robles, the ex-ecutive vice-president of PPA said Republic Act 5921 states that every pharmacy, either big or small, should have a phar-macist.

“The ‘botika ng simbahan’ of the Church is also classified as a

‘botika ng baranggay’ which is a program of the Department of Health that sell over the counter and cheaper medicines. So in order to protect all of us citizens who need to intake a certain medicine, it is best that every pharmacy in the country should have a pharmacist working,” Robles said in a Church forum.

Robles however stressed that they are willing to partner with the Catholic Church in teaching hired workers for the “botika ng simbahan” on how to handle medicine and sell it rightly.

“We are aware that over the counter medicines like antibi-otics can be bought without drug prescription. So there is a

tendency that the person who bought certain over the coun-ter medicine can take it and be overdosed. We are always here to help the Church train person-nel who sell over the counter medicines to also give advice on how many dosage to take, etc.,” Robles added.

She pointed out that they have no intention of stopping the “botika ng simbahan” that sells medicine without a pharmacist in their staff.

“All we want is to help them train pharmacy personnel to know how to sell over the coun-ter medicines,” Robles furthered. (Jandel Posion with reports from Regine Villalon)

Cardinal Tagle to hold Mass on Labor DayMANILA Archbishop Luis Antonio Cardinal Tagle will be holding a Mass at the Quiapo Church for the country’s work-ers on Labor Day, May 1.

Several priests and bishops are expected to concelebrate with Tagle “to pay tribute to the workers’ invaluable contribu-tion to our society.”

Various labor groups are also expected to grace the occa-sion organized by the Church People Workers Solidarity (CWS), National Clergy Dis-cernment Group and Promotion of Church People’s Response.

After the Mass, an ecumeni-

cal gathering and solidarity lunch with the workers will be held at the Plaza Miranda, outside the church.

On April 19, the CWS will also hold a forum on labor is-sues at the Sto. Domingo Parish Church’s Multipurpose Hall in Quezon City.

With the theme “The Hopes and Dreams of the Workers”, the forum hopes “to rekindle the fire, unity and shared aims among church people and workers of a better society where there is fullness of life and equal dignity of all peo-ple.” (CBCPNews)

Archb i shop Lu i s An ton io Cardinal Tagle

FILE

PH

OTO

Roy

Lag

arde

/ C

BC

P M

edia

A7Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor Diocesan News

is a normal element of the life of the Church.” CCC 899.

Catholics have a moral obliga-tion to promote the common good through the exercise of their voting privileges (cf. CCC 2240). It is not just civil authorities who have responsi-bility for a country. “Service of the common good require[s] citizens to fulfill their roles in the life of the po-litical community” (CCC 2239). This means citizens should participate in the political process exercised in the ballot boxes.

A Catholic’s vote must be circum-spect. “A well-formed Christian con-science does not permit one to vote for a political program or an individual law that contradicts the fundamental contents of faith and morals” (CPL 4). CPL Congregation of the Doctrine of the Faith, Doctrinal Notes on Some Questions regarding the Participation of Catholics in Political Life.

***Thus, the White Vote Movement was

launched through a press conference on April 8, the Feast of the Annunciation. It endorsed the first batch of candi-dates on April 13 at Amvel Complex in Parañaque City: Mitos Magsaysay, J.V. Ejercito, Gregorio Honasan, Aquilino Pimentel III, Antonio Trillanes, Cynthia Villar.

***From the Archdiocese of Cebu, after

a discernment process, The Lay Initia-tive For Election (LIFE) announced its endorsement of 12 senatorial and local candidates at the Archbishop’s Residence covered court. LIFE is com-posed of the Council of the Laity of the Archdiocese of Cebu and several big lay organizations. It is headed by Mrs. Fe Barino.

***Belated Happy Birthday to my broth-

er-in-law Celestino Rosales, husband of my sister Violy Santiago. Happy 23rd Wedding Anniversary to my brother Roberto and sister-in-law Ma. Loreto Santiago.

Duc In Altum / A5

renewal movements are trying to accomplish—small groups and com-munities of Catholics, acting as salt, leaven and light in the midst of a ma-jority who are living as nominal and seasonal Catholics.

When we look at the Church as a whole, we have to look at it as com-posed of three concentric circles. There is a small inner core of Catho-lics—lay, religious and ordained—who are living actively as disciples of Jesus and involved in the life and mission of the Church. Then there is a bigger middle core of seasonal Catholics who are involved occasion-ally and seasonally. Finally, at the outer core, which is the largest, are

the marginal and nominal Catholics. They are all members of the Church with varying degrees of participation and involvement.

Since the majority of Catholics are either seasonal or nominal, and even many of those who are active are still devotional or liturgical, there is a need for new evangelization. The creative minority in the Church are to be the agents of new evange-lization. Hopefully, those seasonal Catholics will become more active and the nominal will become seasonal or even active. What matters is not just the quantity but the quality of Church membership. There is much to be done.

Along The Way / A4

We should not be afraid that this attitude of put-ting God in our politics and democratic exercises might compromise the freedom of the non-be-lievers, since if we truly believe in God then we would know how to treat those who don’t believe in God in charity.

Christ himself said that we should love our enemies and he even died on the cross for the love of all, including those who did not and con-tinue not to love him.

Thus, in electing our pub-lic officials, we need to see how each one of them is regarding his understanding of democracy. Is God in it

or not? Does he know how to put God in his political agenda? Does he realize that democracy is one im-portant venue where our duty to give glory to God is expressed?

This, of course, is not go-ing to be an easy task. It’s a very sensitive and volatile issue that can easily pro-

voke unnecessary conflicts and troubles, but it has to be done. We just have to pray and hope for the best, humble enough to learn from whatever mistake we may commit along the way.

But, yes, we need to restore the true nature and character of democracy. Let’s keep it from being hacked.

Candidly Speaking / A4

and concerted effort which does not leave politics and elections to media, endorsements, campaign materials, and other usual sources of information and even enticements.

These circles, then, represent a way of proceeding with a communal-discern-ment process to prayerfully identify candidates who are worthy (or unwor-thy) of our vote. Or else why form such circles? Their judgment—resulting from a prayerful process of discernment—need to be shared with others as a form of Christian service.

Is this “block-voting”? One writer notes, “‘block-voting’ was commonly used by political parties and groups

in European countries to require their members to vote as a block, which in essence, was to require their members to follow or tow party-lines, regardless of their personal beliefs and conscience dictates. “Block-voting” was generally invoked as party directive, a duty to the party, and non-compliance therewith resulted in suspension of privileges or dismissal from the party.”

This is not the vision of lay-led circles of discernment since the list of those deemed worthy of voting is the fruit of collective discernment, not a product of one man or one group. The list will not be imposed on voters, but will merely suggest. There are no sanctions of any

form and kind.This is no cohabitation either between

the Church with any political ideology or grouping since the effort focuses on individuals, not groups. And discern-ment continues.

* * *We returned to the chapel after the

visits. I sat close to Jerome who gave me a beautiful smile. Although his speech is incomprehensible, he knew what was happening. And he felt good.

(For more info/queries please email us at dilaabfoundationinc@yahoo.com.ph or visit us at www.votegood.net or like us at facebook http://www.face-book.com/ivoteGOOD).

Spaces of Hope / A5

Naval diocese opposes Biliran Geothermal operationNAVAL, Biliran—Residents and clergy of the Diocese of Naval in Biliran province vocally ex-pressed their opposition on the drilling and operation of the 1st geothermal exploration in the island paradise.

In a letter sent to the Depart-ment of Energy (DOE), Biliran residents and the clergy stressed that the geothermal explora-tion undertaken by the Biliran Geothermal Incorporated (BGI) poses danger to the environment and the people.

“Biliran Province is a small island province proudly called ‘paradise’ by us and visitors alike. The island sits on a vol-canic plate and is almost on the path of storms and typhoons. It is also vulnerable to landslides and erosions being mountain-ous,” parts of the letter read.

“On the other hand, the is-

land is endowed with natural resources that are inherent to it: water freely flows down moun-tainsides, the presence of water-falls and pristine beaches which are the major tourist attractions of the province, the blessing of the forests, sauna and fauna, among others. The island thrives on the produce of the lands (rice and coconut primarily) and the bounty of the sea,” they said.

If the geothermal operation pushes through, they argued, the island being beautiful yet made vulnerable already by its fragile ecosystem and volatile geographical condition, could be more exposed to the dangers of geothermal operation.

“We are concerned of the imbalance the geothermal opera-tion would bring to the ecosys-tem and also the consequences later of natural and man-made

The magnitude of the opera-tion also means the emission of toxic gases like carbon dioxide and hydrogen sulfide that could harm the health of people and animal alike and affect global warming, will be as great.

“Water in Biliran, reputed to be the sweetest water in the world, is one of our important assets. If contaminated and pol-luted by the geothermal opera-tion through reckless release of water wastes into rivers, could damage aquatic life and make water unsafe for drinking and irrigation. What is once an island with water abundance could be an island of waste and contami-nation,” they emphasized.

The group pointed out that they are not against any develop-ment project that preserves the integrity of the environment and ecosystem and assures the health

and well-being of the people. “However, a geothermal proj-

ect in Biliran province would be a misplaced project because the island carries in itself a fragile ecosystem and volatile geographical condition that are easy prey to the hazards and dangers we have mentioned,” said the group.

With this, they elevated the matter to the government agency concerned and asked for their kind and prompt action to stop the implementation of the operation.

“We appeal to your good office to take into consideration the wel-fare and interest first of our people and environment over the welfare and interest of the proponents. For “Daang Matuwid” does not only mean good governance; among others, it also means integrity of creation and the people,” they furthered. (Jandel Posion)

disasters and calamities, espe-cially that if fully operational, the area of geothermal block would comprise approximately 260 square kilometers –more than a third of the whole island-province!,” they added.

“So, where would the people

of Biliran province go, Mr. Secre-tary? What would happen to our upland rice and forests? What would happen to our natural resources and the beauty of the ‘paradise’ we are proud of?” the group asked DOE secretary Carlos Jericho Petilla.

The geothermal project in Biliran island is heavily opposed by residents and clergy alike for the harm it might cause on the environment.

ww

w.b

ilira

nisl

and.

com

Church group urges candidates to champion urban poor’s plightCEBU City—A church group called on political candidates to champion the plight of the urban poor amidst ongo-ing demolition of their homes in Cebu City’s barangay Luz.

Fr. Vicente Dayao, convenor of Cebu City’s Archdiocesan Discernment Group (ADG) on Urban Poor said elec-toral candidates should demonstrate that their reason for running is not for personal gain “but to serve the people especially the poor.”

“Now is the time to do something to stop demolitions and all forms of human rights violations against the marginalized sectors!” he declared.

The discernment group—composed of priests, religious, and laity—lament-ed the ongoing demolition of urban poor’s houses which began April 10 in Sitio Lubi, Barangay Luz.

“Why are our poor brothers and sisters in Sitio Lubi, Barangay Luz, treated not as human beings who have the right to adequate shelter? When will our hearts of stone turn into hearts of flesh which beat of love and compassion for our neighbors, especially the homeless and power-

less?” the group asked in a press statement.

At the Election Summit held in Cebu City last Feb-ruary 23 this year, the urban poor pre-sented the follow-ing agenda to sum-mit participants, which include po-litical candidates.

“No to forced eviction and de-molition. Yes to urban land reform. Implement on-site development of the urban poor communities in public and private lots.”

The city government began demoli-tion of houses in Barangay Luz middle of last year despite appeal of poor households to appropriate the lots to them “so they could pay for these lots directly to the city government.”

Expropriation of lots would have averted the knocking down of houses,

but the government proceeded with the destruction of 32 households.

Dayao lamented the government’s lack of concern on the plight of the ur-ban poor despite the group’s appeal to expropriate the lots to them.

The group held a prayer service for the victims of demolition on April 15 at the gate of St. Joseph’s Cemetery, Barangay Luz. (CBCPNews)

One of the several households destroyed in last year’s demolition in Barangay Luz, Cebu City.

Bacolod launches Family and Life CenterBACOLOD City—The San Sebastian Cathedral of Ba-colod diocese has launched on March 31 the San Sebas-tian Family and Life Center in an effort to provide natural family planning services to married couples.

The NFP services are the Center’s response to the growing need among Catho-lic couples who would like to follow the Catholic teachings on Family Planning.

The Diocese of Bacolod has, for years, been in the forefront against the RH

Law. The Diocese believed that artificial methods of contraception, particularly the use of pills and other contraceptives, are harmful to the health of mothers since there are cases that showed adverse side effects such as cancer among those who are using these.

On moral grounds, artifi-cial contraception is against God’s will since it does not follow the natural law and does not respect the integrity of personhood. The rampant availability and use of artifi-

cial methods of contracep-tion can eventually lead to the unraveling of the moral fabrics of Filipino society, the degradation of women as “sex objects” and the destruc-tion of the family.

As alternative to these ar-tificial methods of contracep-tion, the San Sebastian Fam-ily and Life Center would provide Marriage and Family Counseling so as to have an integrated approach to Fam-ily Planning according to the teachings of the Catholic Church.

The Center will conduct individual coaching, group teaching and teachers’ train-ing for scientifically proven and effective Natural Plan-ning Methods.

Married couples are invited to visit the San Sebastian Fam-ily and Life Center from Tues-day to Saturday, 9 a.m. to 4 p.m. and Sunday 9 to 11 a.m. or they may contact for appoint-ment and inquiries the follow-ing numbers: 09173011625, 09173275955, 09238476167, 09212749230, 09071085765. (Fr. Mickey Cardenas)

Briefing Catholics in Davao to hold 1st traditional pilgrimageDAVAO City—As part of the celebration of the Year of Faith, Catholics in Mindanao will hold the 1st Catholic Traditional Pilgrimage on April 27, 2013. Organized by the Latin Mass Society (LMS) of Davao, the event is part of the activities recommended by the Pontifical Commission for the New Evangelization. Bro. Ryan Mejillano, founder of LMS, said the pilgrimage will be traditional in the sense that pilgrims will not ride a bus while going in pilgrimage but instead, will walk for 12 kilometers. (Jandel Posion)

Electoral group urges P-Noy, Binay to focus on issues not campaignsANTIPOLO City—Ecumenical electoral watch group Pagbabago! Cebu chapter called on President Benigno Aquino III and Vice President Jejomar Binay Sr. to focus on good governance, instead of joining the respective political rallies of their respective parties. Rev. Jessie Primacio, co-chair of Pagbabago! Cebu said the two top executives should minimize their presence in grand rallies for it sends an impression to the public that they are much focused on campaigning for their senatorial and local bets, rather than solv-ing the burgeoning problem in the health, education and housing sectors. “They could show their support for their bets anyway in many other ways without abetting a culture of patronage and blind loyalty from an uncritical crowd,” Primacio said. (Noel Sales Barcelona)

Rural missionaries-Mindanao co-founder dies at 63QUEZON City—Sr. Virginia “Virgie” Arocha, MSM, one of the founders of Rural Missionaries of the Philippines–Northern Mindanao Region (RMP–NMR) and the organizer of the Promotion of Church People’s Response (PCPR)-Lanao chapter, died of cardiac arrest, believed to be due to her lingering illness and diabetes. She was 63. Aside from PCPR and RMP, Sr. Arocha is also one of the members of the Sisters’ Association in Mindanao (Samin), an alliance of religious nuns in the area. (Noel Sales Barcelona)

Remains of Filipina who died in Bahrain brought homeMANILA—The body of Kathleen Ann Viray Ilagan, the 31-year old pastry chef who allegedly committed suicide inside the Philippine Embassy’s shelter, arrived on April 16 at the Ninoy Aquino International Airport in Parañaque City. Monterona said that doubts remain about Viray’s gruesome death, since the police report stated that Kathleen had hung herself to death, on a doorknob, which is only waist-high. He also said that while there were repatriation documents and police reports, no autopsy report was included in the papers inserted in Kathleen’s casket. (Noel Sales Barcelona)

Summit on social communications and mass media slated MANILA—The Episcopal Commission on Social Communications and Mass Media (ECSCMM) together with the University of Asia and the Pacific (UA&P) is organizing the 1st National Social Communications and Media Summit on April 23, aimed at understanding deeper the challenges that con-front media practitioners as Catholic Communicators. Media practitioner’s active participation is very vital as the commission gives due importance to Social Communications and Media in the context of Faith and Politics, especially now that the country is gearing towards the 2013 general elections when all these are put in a crucial situation. (Jandel Posion)

Manila Auxiliary Bishop Broderick Pabillo said the millions of poor Filipi-nos need a measure that would provide them shelter, livelihood, education and health services.

He said the government money should be handled by concerned agen-cies of the government to provide the important needs of the people, and not by lawmakers.

“If they are going to utilize it prop-erly, it will really help the poor and not coursed it through the hands of legisla-tors because that is not their job,” said Pabillo, head of the church’s National Secretariat for Social Action.

President Benigno Aquino earlier

vetoed the proposed Magna Carta for the poor, saying that the government does not have the money to imple-ment it.

Under the measure, the government is mandated to ensure five basic rights for every Filipino: food, education, shelter, employment, and health services.

Aquino said the budget required in the bill is way beyond the capability of the government to address the basic needs of the people.

The President, for instance, cited the provision on shelter, which is around five million social housing units and would cost roughly P2.32 trillion.

“The government said it has no money but they are giving out hefty pork barrel funds to lawmakers,” Pa-billo said.

Pork barrel, formally known in the Philippines as the Priority Develop-ment Assistance Fund, is money taken from the national budget that funds projects of senators or congressmen.

A lawmaker is entitled to P70 million in PDAF every year and a member of the Senate, P200 million.

Many bishops have been calling on the government to abolish the pork bar-rel fund, which according to them, have been one of the sources of corruption. (Roy Lagarde)

Pork Barrel / A1

CO

NTR

IBU

TED

PH

OTO

Vol. 17 No. 08April 15 - 28, 2013

CBCP MonitorA8 People, Facts & Places

MarkingsORDAINED. Rev. Pablo Fuertes Ramirez, O.Carm was ordained to the priesthood on April 2, 2013 in St. Julian Parish, Janiuay, Iloilo by the Most Rev. Rochus J. Tatamai, MSC, DD, Bishop of the diocese of Bereina, Papua New Guinea. Fr. Ramirez has been working in Papua New Guinea for two years before his ordination to the priesthood. The Carmelite order has established a presence in Papua New Guinea upon the request of the bishop of Bereina to help evangelize a population of seven million people where about 800 different languages are spoken. Bishop Tatamai explained in his homily that in his diocese alone, which has 16 parishes, 10 different languages are spoken. Fr. Christian Buenafe, O.Carm., Commissary General, announced at the end of the ceremony that the newly ordained Carmelite will be officially assigned to Papua New Guinea. A native of Janiuay, Iloilo, Fr. Ramirez thanked the absence of an RH Law in their time, as he found his vocation nurtured in a family of 10 siblings that produced one priest, one religious sister, and mothers and fathers of families.

ORDAINED. Rev. Jose Paulo Lanuza and Rev. Michael Andres Pajares were ordained to the priesthood on March 14, 2013 at the San Sebastian Cathedral by Bacolod Bishop Vicente Navarra. Both hailed from the Diocese of Bacolod, whose vocation were nurtured by the parishes of St. Jude Thaddeus Parish and Shrine in Alijis, and St. Joseph the Worker Chaplaincy in Paglaum Village.

CELEBRATED. Rt. Rev. Msgr. Ramon A. Pet, HP, priest of the Arch-diocese of Jaro, celebrated his 50th sacerdotal anniversary on April 1, 2013 at the National Shrine of Our Lady of Candles, Jaro Metropolitan Cathedral, Jaro, Iloilo City.

CELEBRATED. Silver jubilee of Sr. Maria Miraflor Aclan Bahan, RVM from Maanas, Medina, Misamis Oriental; Sr. Maria Charita Pagupat Cabunoc, RVM from Lagonglong, Misamis Oriental; Sr. Maria Elizabeth Funan, RVM from Webha, Atambua, Timor, Indonesia; Sr. Mary Ann Saguenza Moraga, RVM from Jimalalud, Negros Oriental; and Sr. Maria Delia Perseveranda Serviño, RVM from Ligao, Albay on February 2, 2013. Together with the silver jubilarians, 5 other sisters also celebrated their golden jubilee on the same day. Sr. Maria Athanasia Corales Daga, RVM from Palo, Leyte; Sr. Maria Domitilla Pascual Enriquez, RVM from Norzagaray, Bulacan; Sr. Maria Generosa Lego Grana, RVM from Jaro, Leyte; Sr. Maria Amparo Calo Sanchez, RVM from Butuan City; and Sr. Maria Celestina Tapaoan Viernes, RVM from Claveria, Cagayan.

Pope Francis names new Imus bishopPOPE Francis has appointed a Batangue-ño as the new bishop of the Diocese of Imus in Cavite.

The appointment of current Boac Bishop Reynaldo Evangelista is Francis’ first appointment to the Catholic hierar-chy in the Philippines.

The Imus diocese has been without a bishop for more than a year after Luis Antonio Cardinal Tagle was installed Archbishop of Manila in December 2011.

With the transfer of Evangelista to Imus, the Diocese of Boac is known as a “vacant see” and remains so until the appointment of a new bishop.

Evangelista was born on May 8, 1960 in San Jose, Mabini, Batangas. At 26, he was ordained a priest in June

1986 and was appointed third bishop of Boac in December 2004 by Blessed John Paul II.

The 52-year old bishop is currently a member of the Permanent Council of the Catholic Bishops’ Conference of the Philippines (CBCP).

Evangelista also chairs the CBCP’s Commission on Vocations and a mem-ber of the Commission on Seminaries.

Ready to learn ‘caracol’ danceThe newly appointed Imus Bishop

may have to learn how to cut a rug the Caviteño way.

He said there would be many things that he will have to familiarize in his new diocese including the popular “Caracol”, a traditional Caviteño dance-

procession with the statue of the Our Lady of the Pillar.

“I’ll do my best to learn the dance,” Evangelista said as he burst into laugh-ter.

The bishop said the call to serve in the Diocese of Imus, which has 10 times as many Catholics as Boac, was “a big challenge.”

The Imus diocese, which com-prises the entire province of Cavite, is a suffragan of the Archdiocese of Manila and serves around 2 million Catholics.

“I really think that this is not a simple responsibility but my dis-position is that I did not plan this, I’m just following God’s will,” said Evangelista.

“I don’t know the concerns that I will have to face but it’s all up to God. As I said to myself, I’m just His instrument,” he added. “This is God’s work. I will follow the direction that He wants.”

Evangelista said it is also sad that he will leave the people of Boac, which he served for more than eight years.

“I’d like to thank them for all their support and prayer. I will always pray for them as I’m doing it now,” said Evangelista who will be installed as Imus bishop on June 5.

“It’s the same thing that I will do for the people of Imus… I’ll pray for them and I’ll do everything to bring you closer to God with the help of the priests and other servants of the Church,” he said. (Roy Lagarde) Bishop Reynaldo Evangelista

Bishops to consecrate PHL to MaryTHE Catholic Bishops’ Con-ference of the Philippines has decided to hold a simultaneous national consecration to the Immaculate Heart of Mary on June 8.

Eager for Mary ’s guid-ance, especially during the nine-year preparation for the coming 500th anniversary of Christianity’s arrival in the country, all bishops and priests will consecrate the Philippines to the Blessed Virgin Mary on June 8, at 10 a.m. in all dioceses, prelatures and vicariates.

In preparation for the conse-cration itself, catechesis on Mar-ian consecration will be done in the dioceses, down to the parish levels starting May.

It will feature the 33-day preparation for consecration, as taught by St. Louis de Montfort, who also talked about how an individual’s personal consecra-tion to Mary could be nothing else but a “perfect consecration to Jesus.”

Digos Bishop Guillermo Af-able, heads the ad hoc commit-tee spearheading the national consecration, as designated by

the CBCP Permanent Council. The Episcopal Commissions

on Liturgy and Social Commu-nications and Mass Media, Amb. Howard Q. Dee of Bahay Maria-Assisi Development Foundation, Fr. Yulito Ignacio, and the CBCP General Secretariat, will assist Bishop Afable in promoting and planning for the consecration and related pre-events.

The decision to have a na-tional consecration was agreed upon by the CBCP during its 106th Plenary Assembly last January 28. (Nirva’ana Ella Delacruz)

AYD preparations unmoved by military tension in KoreaESCALATING tension between North and South Korea has not affected the ongoing prepara-tions for the 6th Asian Youth Day (AYD), which will be held next year in Daejeon.

Organizers of the AYD in the Diocese of Daejeon has not communicated any plans of postponing or cancelling the youth gathering sched-uled on August 10 to 20 , 2014, according to the CBCP Episcopal Commission on Youth (ECY).

“There is none so far,” ECY ex-ecutive secretary Fr. Conegundo Garganta told YouthPinoy when asked if AYD organizers issued any announcement relative to the political turmoil in the host country.

The ECY organizes the Filipi-no delegates who will participate in the AYD and communicates directly to the AYD organizers under the host diocese. Garganta said the ECY is scheduled to open the application process for interested pilgrims towards the end of 2013.

During the third AYD prepa-ratory meeting last March 11 to 15, the Diocese of Daejeon and the Youth Desk of the Federation of Asian Bishops’ Conferences (FABC) met with representatives of youth commissions through-

out the continent, including ECY.

“The latest meeting was about finalizing the schedule and flow of program for the Days in the Diocese, actual AYD, and the Asian Youth Ministers meeting thereafter,” he said.

Garganta reminded Filipinos who may be interested to join the AYD to expect that the event will be different from the World Youth Day (WYD).

“Though it looks like the WYD, the AYD is different. Even the mechanics for AYD set limitations in the number of delegates that each country can send to join the AYD, unlike the WYD which is open to all,” he said.

“The number of people joining the AYD will be dependent on the country’s Catholic popula-tion,” he added.

The priest also said the AYD should not be an alternative to the WYD since the former is open to Asians only, and encouraged young Filipinos to still consider participating in the upcoming WYD, which is set on July 17 to 28 in Brazil.

The ECY has extended the deadline for application to be part of the ECY-Philippines Del-egation to the WYD up to April 15. (YouthPinoy)

9,000 youth rock with God at Liveloud concertINSTEAD of an ordinary Friday night out, 9,000 young people from all over the country and the world gathered in the sweltering summer heat to praise God at the Liveloud concert last April 5.

CFC–Youth for Christ members, some coming from as far as Canada, Australia, U.S. and the Middle east, came and stayed for a marathon worship that started at around 8 p.m. and ended at close to midnight.

Reminders of His love Goi Villegas, who led the participants

into worship during the Liveloud concert, reminded thousands of YFCs, “If you feel unworthy, you are not alone. God anointed people to remind you of God’s love for us.”

He also encouraged the participants to see that primarily, these people are their parents.

“We have our parents. God anointed our

parents to be our first guides to know Jesus. Can you hug them if they are with you now?” Villegas asked the crowd.

He also encouraged the YFCs to seek God’s comfort in the sacrament of reconcili-ation.

Not my story, but God’s In between several songs, YFCs like Ana-

bel Britanico shared about personal struggles and how Jesus saw them through.

Britanico shared onstage about the tragic deaths of her aunt, uncle and finally, her own brother and how the experience revealed her true calling – to trust in God.

“This is no longer my story, but it is the story of God’s outpouring strength in me. I believe that I am called to trust in my God completely, to recognize that God is God all the time,” she said.

The Liveloud concert kicked off the YFC international leaders’ conference proper at the Marikina Sports Complex. (Nirva’ana Ella Delacruz)

Young faithful light candles during the “Liveloud” Praise Concert at the Marikina Sports Complex, April 5.

SSVP national convention marks founder’s birth annivA THREE-DAY convention in Western Visayas will highlight Blessed Frederic Ozanam’s bicentennial birth anniversary on April 23.

Organized by the Society of St. Vincent de Paul (SSVP) in the Philippines, the 2013 Na-tional Convention is themed “Witnessing the Faith with the Poor” and will mark Blessed Frederic Ozanam’s Bicenten-nial Birth Anniversary on the 2nd day of the summit.

Some highlights of the con-vention are the Eucharistic Mass to be celebrated by Jaro Archbishop Angel Lagda-meo at the Jaro Cathedral for Ozanam’s birth anniversary celebration, the amazing race dubbed as “Amazing Grace” which is an apostolate to 10 areas (orphanage, Asilo de Molo, abused women, street children, hospital charity ward, persons with disabili-ties, feeding program, pedi-

atric ward, Iloilo City jail), the Vincentian Idol, and the election of the SSVP national president.

Other activities during the three-day convention include workshops, Taize prayer, inputs, plenary, reporting, synthesis, pre-sentation of the current national president and the installation of the new national president.

Fr. Joel Eslabra will give the keynote address while Msgr. Meliton Oso will discuss the

topic “Year of Faith and the Poor”.

Organizers believe that by showcasing the life and works of their founder, Bl. Frederic Ozanam, society’s members will gain a deeper understand-ing of his spirituality and make him a model in serving others, especially the poor.

The three-day convention is slated on April 22-24 at the Punta Villa Resort in Iloilo City. (Jandel Posion)

Taize permanents in PHL to gather for retreatIN line with the activities launched during the visit of the French Taizé Brothers to the Philippines this year, the Taizé community permanents in the country will gather for a retreat as part of their commitment to support the continuing ‘pi lgrimage of trust on Earth’.

The Taize permanents are those who have been sent to participate in the 3-month im-mersion in the life of the Taizé community in France.

Slated on April 26-28, the weekend retreat aims to pro-vide support to permanents as they continue with their daily life and tasks in their respective communities and missions, and

bring more people to discover the beauty of living in a filial relationship with God.

Organized by the CBCP’s Episcopal Commission on Youth (ECY), the weekend retreat is also open to other persons who have visited the Taizé commu-nity in France for short period of time.

Registered participants are expected to be at the Betania Retreat House in N. Domingo Ave., Quezon City at 1 p.m. on April 26. The retreat will culmi-nate about lunchtime on April 28, Sunday.

To register and get further details, email ECY at ecynsya@gmail.com or call at (02) 527-9567. (Jandel Posion)

Forum for workers to be held in QCA FORUM for workers and Church people will be held in commemoration of the anni-versary of the International Labor Day this coming May 1, 2013.

Organized by the Church People Workers Solidarity (CWS), the forum, themed “The Hopes and Dreams of the Workers” will be held at the Sto. Domingo Church’s Multipurpose Hall, Institute of Preaching, Quezon City on April 19.

The event aims to rekindle the fire of soli-

darity and unity among Church people and workers to work for a better society where there is fullness of life and equal dignity for all people.

Organizers are expecting around 100 lay leaders, members of different Church and workers’ community and individuals for the half-day event.

Mr. Elmer Labog, co-chairperson of CWS will discuss the topic “Historical Struggle of the Workers and the Challenges today”

while Sr. Emelina Villegas, ICM, CWS con-venor, will talk about the “Church Response in the Historical Struggle.”

There is no registration fee but CWS said donations from participants are most welcome.

Additional information about the event is available by reaching CWS on their landline (02) 584-3190, mobile number 0921-4141089 and e-mail address at churchfortheworkers@gmail.com. (Jandel Posion)

Roy

Lag

arde

/ C

BC

P M

edia

FILE

PH

OTO

Nirv

a’an

a E

lla D

elac

ruz

Benefit run raises funds for WYD volunteersFROM Manila to Pampanga and down to Davao, people are signing up to join ‘Run for Rio’, a benefit run for the Filipino international World Youth Day volunteers

Close to a thousand people joined the ‘Run for Rio’ last April 7 at the U.P. Academic Oval, in Diliman, Quezon City with more who joined another run that hap-pened the same day, but miles away along Roxas Avenue in Davao City

On April 21, people in Pam-panga will run too in support of the international volunteers at 4a.m. in the Clark Parade Grounds.

According to ‘Run for Rio’ project head John Benedict Mor-tel, the idea to raise funds by setting up a series of runs for the benefit of WYD volunteers came up during an interesting Skype conversation among the first batch of international WYD

volunteers formally accepted by the delegation secretariat of the CBCP – Episcopal Commission on Youth that heads the official Philippine delegation to WYD.

“There were several sugges-tions, but this fun run was decided to be the first one to be held. From

there, several preparations have been made including publicity and logistics,” Mortel added.

Armed with the WYD encounter Fourteen WYD international

volunteers who are organiz-ing ‘Run for Rio’, most of

whom are from Metro Ma-nila, while the rest are from Batangas, Bataan, Pampanga and Bulacan, share the hope that WYD will not just be an opportunity to serve other young Catholics and meet Pope Francis in Brazil, but also a “life-changing” experience.

“It is our hope and prayer that all volunteers and pilgrims for WYD 2013 would encounter Our Blessed Lord… Armed with that encounter, we can go and make disciples of all nations,” Mortel explained.

Online registration on www.runforrio2013manila will be open until April 6; 11:59pm.

Registration fee for the 2.2 km run is Php250; Php350 for the 4.4 km; Php500 for the 8.8km and Php700 for the 11km run.

The 28th World Youth Day will be held from July 23-28, 2013 in Rio de Janeiro, Brazil. (Nirva’ana Ella Delacruz)

Fourteen of the more than a hundred officially recognized WYD international volunteers from the Philippines are organizing the ‘Run for Rio’ event to raise funds.

Nirv

a’an

a E

lla D

elac

ruz

B1Vol. 17 No. 8April 15 - 28, 2013

CBCP Monitor Pastoral Concerns

© S

teph

en D

risco

ll / C

NA

DEAR Brothers and Sisters!It is a joy for me to celebrate

Mass with you in this Basilica. I greet the Archpriest, Cardinal James Harvey, and I thank him for the words that he has addressed to me. Along with him, I greet and thank the various institutions that form part of this Basilica, and all of you. We are at the tomb of Saint Paul, a great yet humble Apostle of the Lord, who proclaimed him by word, bore witness to him by martyrdom and worshipped him with all his heart. These are the three key ideas on which I would like to reflect in the light of the word of God that we have heard: proclamation, witness, worship.

1. In the First Reading, what strikes us is the strength of Peter and the other Apostles. In response to the order to be silent, no longer to teach in the name of Jesus, no longer to proclaim his message, they respond clearly: “We must obey God, rather than men”. And they remain undeterred even when flogged, ill-treated and imprisoned. Peter and the Apostles proclaim courageously, fearlessly, what they have received: the Gospel of Jesus. And we? Are we capable of bringing the word of God into the environment in which we live? Do we know how to speak of Christ,

of what he represents for us, in our families, among the people who form part of our daily lives? Faith is born from listening, and is strengthened by proclamation.

2. But let us take a further step: the proclamation made by Peter and the Apostles does not merely consist of words: fidelity to Christ affects their whole lives, which are changed, given a new direction, and it is through their lives that they bear witness to the faith and to the proclamation of Christ. In today’s Gospel, Jesus asks Peter three times to feed his flock, to feed it with his love, and he prophesies to him: “When you are old, you will stretch out your hands, and another will gird you and carry you where you do not wish to go” (Jn 21:18).

These words are addressed first and foremost to those of us who are pastors: we cannot feed God’s flock unless we let ourselves be carried by God’s will even where we would rather not go, unless we are prepared to bear witness to Christ with the gift of ourselves, unreservedly, not in a calculating way, sometimes even at the cost of our lives. But this also applies to everyone: we all have to proclaim and bear witness to the Gospel. We should all ask ourselves: How do I bear witness to Christ through my

faith? Do I have the courage of Peter and the other Apostles, to think, to choose and to live as a Christian, obedient to God? To be sure, the testimony of faith comes in very many forms, just as in a great fresco, there is a variety of colours and shades; yet they are all important, even those which do not stand out. In God’s great plan, every detail is important, even yours, even my humble little witness, even the hidden witness of those who live their faith with simplicity in everyday family relationships, work relationships, friendships.

There are the saints of every day, the “hidden” saints, a sort of “middle class of holiness”, as a French author said, that “middle class of holiness” to which we can all belong. But in different parts of the world, there are also those who suffer, like Peter and the Apostles, on account of the Gospel; there are those who give their lives in order to remain faithful to Christ by means of a witness marked by the shedding of their blood. Let us all remember this: one cannot proclaim the Gospel of Jesus without the tangible witness of one’s life. Those who listen to us and observe us must be able to see in our actions what they hear from our lips,

and so give glory to God! I am thinking now of some advice that Saint Francis of Assisi gave his brothers: preach the Gospel and, if necessary, use words. Preaching with your life, with your witness. Inconsistency on the part of pastors and the faithful between what they say and what they do, between word and manner of life, is undermining the Church’s credibility.

3. But all this is possible only if we recognize Jesus Christ, because it is he who has called us, he who has invited us to travel his path, he who has chosen us. Proclamation and witness are only possible if we are close to him, just as Peter, John and the other disciples in today’s Gospel passage were gathered around the Risen Jesus; there is a daily closeness to him: they know very well who he is, they know him. The Evangelist stresses the fact that “no one dared ask him: ‘Who are you?’—they knew it was the Lord” (Jn 21:12). And this is important for us: living an intense relationship with Jesus, an intimacy of dialogue and of life, in such a way as to recognize him as “the Lord”. Worshipping him! The passage that we heard from the Book of Revelation speaks to us of worship: the myriads of angels, all creatures, the living

beings, the elders, prostrate themselves before the Throne of God and of the Lamb that was slain, namely Christ, to whom be praise, honour and glory (cf. Rev 5:11-14). I would like all of us to ask ourselves this question: You, I, do we worship the Lord? Do we turn to God only to ask him for things, to thank him, or do we also turn to him to worship him? What does it mean, then, to worship God? It means learning to be with him, it means that we stop trying to dialogue with him, and it means sensing that his presence is the most true, the most good, the most important thing of all. All of us, in our own lives, consciously and perhaps sometimes unconsciously, have a very clear order of priority concerning the things we consider important. Worshipping the Lord means giving him the place that he must have; worshipping the Lord means stating, believing – not only by our words—that he alone truly guides our lives; worshipping the Lord means that we are convinced before him that he is the only God, the God of our lives, the God of our history.

This has a consequence in our lives: we have to empty ourselves of the many small or great idols that we have and in which we take refuge, on which we often

seek to base our security. They are idols that we sometimes keep well hidden; they can be ambition, careerism, a taste for success, placing ourselves at the centre, the tendency to dominate others, the claim to be the sole masters of our lives, some sins to which we are bound, and many others. This evening I would like a question to resound in the heart of each one of you, and I would like you to answer it honestly: Have I considered which idol lies hidden in my life that prevents me from worshipping the Lord? Worshipping is stripping ourselves of our idols, even the most hidden ones, and choosing the Lord as the centre, as the highway of our lives.

Dear brothers and sisters, each day the Lord calls us to follow him with courage and fidelity; he has made us the great gift of choosing us as his disciples; he invites us to proclaim him with joy as the Risen one, but he asks us to do so by word and by the witness of our lives, in daily life. The Lord is the only God of our lives, and he invites us to strip ourselves of our many idols and to worship him alone. To proclaim, to witness, to adore. May the Blessed Virgin Mary and Saint Paul help us on this journey and intercede for us. Amen.

Preach with your life, with your witness

(Homily of Pope Francis on the 3rd Sunday of Easter at the Basilica of St. Paul Outside-the-Walls, April 14, 2013)

(Homily of Pope Francis on the 2nd Sunday of Easter, Divine Mercy Sunday, at the Basilica of St. John Lateran, April 7, 2013)

It takes courage to trust in Jesus’ mercy, to trust in his patience

IT is with joy that I am celebrating the Eucharist for the first time in this Lateran Basilica, the Cathedral of the Bishop of Rome. I greet all of you with great affection: my very dear Cardinal Vicar, the auxiliary bishops, the diocesan presbyterate, the deacons, the men and women religious, and all the lay faithful. I also greet the Mayor, his wife and all the authorities present. Together let us walk in the light of the risen Lord.

1. Today we are celebrating the Second Sunday of Easter, also known as “Divine Mercy Sunday”. What a beautiful truth of faith this is for our lives: the mercy of God! God’s love for us is so great, so deep; it is an unfailing love, one which always takes us by the hand and supports us, lifts us up and leads us on.

2. In today’s Gospel, the Apostle Thomas personally experiences this mercy of God, which has a concrete face, the face of Jesus, the risen Jesus. Thomas does not believe it when the other Apostles tell him: “We have seen the Lord”. It isn’t enough for him that Jesus had foretold it, promised it: “On the third day I will rise”. He wants to see, he wants to put his hand in the place of the nails and in Jesus’ side. And how does Jesus react?

With patience: Jesus does not abandon Thomas in his stubborn unbelief; he gives him a week’s time, he does not close the door, he waits. And Thomas acknowledges his own poverty, his little faith. “My Lord and my God!”: with this simple yet faith-filled invocation, he responds to Jesus’ patience. He lets himself be enveloped by divine mercy; he sees it before his eyes, in the wounds of Christ’s hands and feet and in his open side, and he discovers trust: he is a new man, no longer an unbeliever, but a believer.

Let us also remember Peter: three times he denied Jesus, precisely when he should have been closest to him; and when he hits bottom he meets the gaze of Jesus who patiently, wordlessly, says to him: “Peter, don’t be afraid of your weakness, trust in me”. Peter understands, he feels the loving gaze of Jesus, and he weeps. How beautiful is this gaze of Jesus—how much tenderness is there! Brothers and sisters, let us never lose trust in the patience and mercy of God!

Let us think too of the two disciples on the way to Emmaus: their sad faces, their barren journey, their despair. But Jesus does not abandon them: he walks beside them, and not only that! Patiently he explains the Scriptures which spoke

of him, and he stays to share a meal with them. This is God’s way of doing things: he is not impatient like us, who often want everything all at once, even in our dealings with other people. God is patient with us because he loves us, and those who love are able to understand, to hope, to inspire confidence; they do not give up, they do not burn bridges, they are able to forgive. Let us remember this in our lives as Christians: God always waits for us, even when we have left him behind! He is never far from us, and if we return to him, he is ready to embrace us.

I am always struck when I reread the parable of the merciful Father; it impresses me because it always gives me great hope. Think of that younger son who was in the Father’s house, who was loved; and yet he wants his part of the inheritance; he goes off, spends everything, hits rock bottom, where he could not be more distant from the Father, yet when he is at his lowest, he misses the warmth of the Father’s house and he goes back. And the Father? Had he forgotten the son? No, never. He is there, he sees the son from afar, he was waiting for him every hour of every day, the son was always in his father’s heart, even though he had left him, even though he had squandered his

whole inheritance, his freedom. The Father, with patience, love, hope and mercy, had never for a second stopped thinking about him, and as soon as he sees him still far off, he runs out to meet him and embraces him with tenderness, the tenderness of God, without a word of reproach: he has returned! And that is the joy of the Father. In that embrace for his son is all this joy: he has returned! God is always waiting for us, he never grows tired. Jesus shows us this merciful patience of God so that we can regain confidence, hope—always! A great German theologian, Romano Guardini, said that God responds to our weakness by his patience, and this is the reason for our confidence, our hope (cf. Glaubenserkenntnis, Würzburg, 1949, p. 28). It is like a dialogue between our weakness and the patience of God, it is a dialogue that, if we do it, will grant us hope.

3. I would like to emphasize one other thing: God’s patience has to call forth in us the courage to return to him, however many mistakes and sins there may be in our life. Jesus tells Thomas to put his hand in the wounds of his hands and his feet, and in his side. We too can enter into the wounds of Jesus, we can actually touch him. This happens every time that we receive the sacraments with

faith. Saint Bernard, in a fine homily, says: “Through the wounds of Jesus I can suck honey from the rock and oil from the flinty rock (cf. Deut 32:13), I can taste and see the goodness of the Lord” (On the Song of Songs, 61:4). It is there, in the wounds of Jesus, that we are truly secure; there we encounter the boundless love of his heart. Thomas understood this. Saint Bernard goes on to ask: But what can I count on? My own merits? No, “My merit is God’s mercy. I am by no means lacking merits as long as he is rich in mercy. If the mercies of the Lord are manifold, I too will abound in merits” (ibid., 5).

This is important: the courage to trust in Jesus’ mercy, to trust in his patience, to seek refuge always in the wounds of his love. Saint Bernard even states: “So what if my conscience gnaws at me for my many sins? ‘Where sin has abounded, there grace has abounded all the more’ (Rom 5:20)” (ibid.). Maybe someone among us here is thinking: my sin is so great, I am as far from God as the younger son in the parable, my unbelief is like that of Thomas; I don’t have the courage to go back, to believe that God can welcome me and that he is

Courage / B5

B2 Vol. 17 No. 8April 15 - 28, 2013

CBCP MonitorUpdates

The Theologico-Canonical Foundations of the Parish Office

By Fr. Jaime B. Achacoso, JCD

THERE is an oft-repeated misconception that Law and Spirit, or Law and Pastoral Care are two divergent forces and that in a reality like the Church, the latter should prevail. This is what in canonical circles is referred to as the anti-juridicist tendency, which became prevalent in the decade preceding and then in the decade following Vatican Council II. The root of the error is a wrong notion of the Church itself, considering it as a product of the protagonism of men─each inspired by the Holy Spirit, of course─which cannot be ossified in a legal system. With this attitude, the principle of salus animarum suprema lex is then subjectified and relativized to become each one’s personal interpretation of what constitutes the good of souls. In short, without a clear idea of what the Church is as established by Jesus Christ, and therefore of what objectively constitutes the good of souls in the Church, then these so-called pastoralist would reduce the right conduct of Church affairs to what they subjectively think is the good of souls. The result of all these was the doctrinal, disciplinary and eventually vocational chaos that the Church found itself in towards the end of the papacy of Paul VI in which, to cite a few examples:the Sacrament of Confession was trivialized, with general absolution and direct confession to God becoming the norm;the identity of the ministerial priest was reduced to a simple functional minister, who therefore can be replaced by equally deputized and trained laypersons who might also discharge such functions;all of which resulted naturally in the drastic drop in vocations to the priesthood and to the religious life. Thank God the Church is not just our project, but is rather one of the Blessed Trinity. Hence, the powers of hell can never prevail against her, and in the opportune time, God raised for her an apt and able Shepherd─in the person of John Paul II, who was beatified in 2011─to restore order to the chaos. In effect, during the long papacy of John Paul II, he:established the means for bringing back doctrinal orthodoxy in the Catholic Universities, Colleges and Schools, starting with the seminaries; and published the Catechism of the Catholic Church, the Compendium of the Social Doctrine of the Church, and a veritable library of the Magisterium in various papal documents;re-established discipline in the Sacraments in particular and in Divine Worship in general;promulgated the new Code of Canon Law, by which the juridic nature of the Church was reaffirmed.

It is this juridic structure of the Catholic Church─more precisely, certain fundamental aspects of it─that I want to tackle in this article, to serve as the bases of a deeper understanding of curial praxis in general, and the parish office in particular.

I. The Hierarchical Structure of the Church as the Fundamental Principle of Ecclesiastical Organization. A. The fundamental error in the post-Conciliar crisis of discipline in the Church is the same error that Martin Luther made in starting the Protestant Reformation: considering the Church as a human construct, paying lip service to the action of the Holy Spirit at the individual (personal) and therefore subjective level. These people─epitomized by the movement Wir sind Kirche in Europe, the Theology of Liberation in South America, and the pro-choice pseudo-theologians everywhere─would claim that the Holy Spirit acts in each individual Christian, such that their views on dogmatic matters─e.g., contraception, women ordination, priestly celibacy─should be placed on equal footing as the Magisterium of the Church. Vatican Council II, in its landmark Dogmatic Constitution on the Church, Lumen Gentium, reminded everyone that the Church was not constituted and therefore cannot develop as a result of a democratic process, in the way human political communities are established and developed. The Church was constituted formally through a Trinitarian action: Jesus Christ, following the Will of the Father, gives the mandate to the Apostles to teach all nations (what he had previously taught them) and to make disciples of them, baptizing them (sanctifying them through the visible signs he established which are the seven Sacraments), and leading them authoritatively in a new way of life (the way), promising them that he would be with them (i.e., their successors the Bishops) up to the end of the world. B. The essential elements of the Church then, as we see it on Pentecost Sunday, are as follows:1) People of God: a community of believers, who have been convoked (that’s what the word ekklesia means = an assembly that has been convoked) and reborn through the sacraments of Christian initiation (Baptism, Confirmation and Holy Eucharist).2) Proper Pastor: the Bishop, successor of the Apostles, who receive from Christ, through the laying on of hands, the ontological capacity for the sacred power, which is subsequently conferred on him by the Ecclesiastical Supreme Authority (the Pope, the Vicar of Christ) through the missio canonica, such that they can teach and govern in persona Christi capitis.3) Presbyteriuim: a group of sacred

ministers (priests), gathered around and united to the Bishop, who act as his immediate collaborators in the 3-fold mandate received from Christ: to authoritatively teach the Word of God contained in Revelation (Scripture and Tradition);to administer the Sacraments, which are the visible signs instituted by Christ, to give grace;to effectively bind the faithful to a way of life, which is Christian. The Church is intrinsically hierarchical and charismatic. It is charismatic, since it began to exist and develops in time as a result of the action of the Holy Spirit, following a Trinitarian design. It is also hierarchical, since that development goes through the agency of a duly constituted hierarchy based on the Apostles (who were taught and commissioned directly by Jesus Christ) and their successors the bishops, helped directly by their presbyterium (sacred ministers). The Church develops as a result of the interplay between the ministerial priesthood (those constituted as sacred ministers by the sacrament of Holy Orders) and the royal priesthood (those constituted as people of God by Baptism). The establishment of hierarchical jurisdictions is a function of the hierarchy’s mission to effectively deliver the means of salvation (the Word and the Sacraments) to all souls, beginning with the baptized.

II. The Pastoral Dimension of the Parish Office A. What is the Pastoral Care of Souls? This expression has been quite abused, leading to some confusion as regards the proper roles of the clergy and the laity respectively. In the name of pastoral care, the most varied activities have been carried out by sacred ministers─activities which the non-ordained could have carried out better─, while strictly priestly tasks have been usurped by laymen. On the other hand, very mundane tasks─e.g., fund-raising, cultural activities and the like─have been carried out by laymen, calling them pastoral work or ministries. Properly speaking, the pastoral care of souls refers to the three-fold task of teaching, sanctifying and governing, which Christ entrusted to all the Apostles (and the bishops their successors), but primarily to Peter to whom alone Christ gave the command: Feed my lambs; feed my sheep! The institutionalization of those tasks which are necessary for the pastoral care of souls is what gives rise to ecclesiastical offices, each one of which is a set of tasks for which a necessary empowerment is given for its effective execution. Put another way, an ecclesiastical office is a task or a set of tasks, for the pastoral care of souls, for which the adequate share in the sacred power given by Christ to the Apostles is attached in order for its effective execution.

B. Ecclesiastical Organization. The organization of ecclesiastical offices─therefore the organization of functions for the pastoral care of souls─is what gives rise to what is known as ecclesiastical organization. It is the ecclesial equivalent of the government bureaucracy in the purest sense of the term [the word bureau = office]. Such an organization is necessary because of our temporal condition, where all the baptized─like all other members of society─are subject to the conditions of time and space. Spiritual realities─growth in grace and virtue─are inseparably linked with physical phenomena.A bureaucratic framework is needed for the effective delivery of the means of salvation. This is the origin of the juridic dimension of the Church and ultimately the bases of the Diocesan Curia and, mutatis mutandis, the Parish office. For the effective flow of pastoral care, organized into specific tasks by specific offices in the Church, the work of the Diocesan Curia and the Parish office is indispensable. Thus, the Parish office is not just a bureaucratic set-up of pencil-pushers; on the contrary, it is a necessary organization at the service of the pastoral care of the faithful: their motto could very well be to keep the sources of salvation—the preaching of the Word of God and the administration of the Sacraments—flowing smoothly.

Q: I wonder if the priest can use the purifier to clean the wine on his mouth after drinking from the chalice, knowing that the purifier is used to clean the vessels. —J.T.P., Ho Chi Minh City, Vietnam.

A: In principle the answer would be no, at this moment.In his handbook “Ceremonies of the Modern Roman Rite,”

now-Bishop Peter Elliott describes this moment of the priest’s communion:

“Taking the purifier in his right hand, he transfers it to his left hand, saying quietly, ‘May the Blood of Christ … life’ then reverently and without haste he drinks the Blood of the Lord, holding the purifier beneath his chin. If he consumes the contents of the chalice, he should not tip the vessel high. He places the chalice on the corporal, transfers the purifier to his right hand and carefully wipes the lip of the cup, while keeping his left hand on the node or base. If a pall is used, this is removed before he takes the purifier and replaced if the chalice is empty.

“Alternatively, the celebrant may take the chalice in both hands, saying quietly, ‘May the Blood of Christ … life.’ Then reverently and without haste he drinks the Blood of the Lord. He places the chalice on the corporal, takes the purifier in his right hand and carefully wipes the lip of the cup, while he keeps his left hand on the node or base. This procedure is more convenient if the chalice is full.”

However, in the context of the purifications Elliott makes a different observation:

“After drinking the ablutions, the celebrant wipes his lips with the purifier, if this is necessary. He leaves the purifier on the altar or credence table, where the servers cover the chalice.”

Manuals for the extraordinary form are even more detailed but generally concur in not foreseeing a purifier (also called a purificator) used in the manner of a napkin or a handkerchief, not even in the case of the ablutions.

I believe that the reason for this difference is not as much a question of hygiene, as one of appropriate use of the liturgical object.

The principal function of the purifier at the moment of communion from the chalice is to prevent any drop of Precious Blood from falling or sticking to the rim of the chalice. This is not usually a danger when a priest carefully consumes from the chalice and there is no need to wipe the lips.

The purifier would, however, be used in this manner if some Precious Blood accidentally spilled on the chin.

During the ablutions it might be necessary to wipe the lips after drinking. This case might arise if there were many small fragments in the water, some of which might stick to the lips.

Using the purificator on the lips

© C

BC

P M

edia

Father Edward McNamara, professor of liturgy and dean of theology at the Regina Apostolorum university, answers the following queries:

Singing the GospelQ: I know that the Gospel is to be sung during Christmas and Easter Holy Mass. Because each are a “season,” does that entitle or require the deacon or priest to sing the Gospel every Sunday of the season or just during the octave of said season? For the past four to five years I have been singing the Gospel during the “Christmas and Easter season.” Are we to proclaim, emphasize via song, the good news of the season? I do not see a clear-cut word in the General Instruction of the Roman Missal or in the missal itself. -- C.D., Pendleton, California

A: Actually there is no rule which would oblige the Gospel to be sung in any particular season nor any norm that would restrict its being sung outside of these seasons.

In other words, the Gospel could theoretically be either sung or read on any day of the year. The choice as to do one or the other is based on such circumstances as the solemnity of the liturgical day or season, the

ability of the minister to do so adequately, and the overall pastoral efficacy of the practice.

That said, it is highly recommendable to sing the Gospel on all major solemnities and feasts so as to underline its importance within the celebration.

The liturgical norms also highly recommend the singing of the responsorial psalm.

This does not mean that the singing of the other readings is to be excluded if the readers can be sufficiently well trained. The Gregorian tradition has several chants that are commonly used in solemn Masses. One chant is for the Old Testament, another for the Epistle, and a third for the Gospel. The importance of the latter is underlined, not just by the fact of its being sung, but by the solemnity of the introduction, the procession of the Book of Gospels, the use of incense, and its proclamation being reserved to an ordained minister.

In recent years, several composers have proposed relatively simple chants adapted

to the particular musical traditions of each local language.

Regarding the importance of singing at Mass, the Introduction to the Roman Missal says the following:

“39. The Christian faithful who gather together as one to await the Lord’s coming are instructed by the Apostle Paul to sing together psalms, hymns, and spiritual songs (cf. Col 3:16). Singing is the sign of the heart’s joy (cf. Acts 2:46). Thus Saint Augustine says rightly, ‘Singing is for one who loves.’ There is also the ancient proverb: ‘One who sings well prays twice.’

“40. Great importance should therefore be attached to the use of singing in the celebration of the Mass, with due consideration for the culture of the people and abilities of each liturgical assembly. Although it is not always necessary (e.g., in weekday Masses) to sing all the texts that are of themselves meant to be sung, every care should be taken that singing

Women as Masters of CeremoniesQ: There seems to be a trend in some U.S. dioceses to appoint female laity as masters of ceremonies. Is this liturgically correct? The Ceremonial of Bishops, under the section entitled “Offices and Ministries in the Liturgy of Bishops,” speaks in paragraphs 34, 35 and 36 as pertaining only to the masculine gender, stating that “he (the master of ceremonies) shall be responsible for or should do this or that.” In contrast, the next section, on the sacristan, speaks as “he or she should do this or that”—clearly allowing for the use of either gender. Please comment on the legitimate use of female laity in the role of masters of ceremonies. -- G.F., New Orleans, Louisiana

A: I will address this question

from the point of view of interpretation of liturgical law as I believe it now stands. It must be admitted, though, that the law as such is not perfectly clear.

As our reader points out, the Ceremonial of Bishops refers to a male in referring to the master of ceremonies and clearly makes a distinction when it comes to the sacristan. The question is: Does this reflect a legislative intent or does it simply presume the reality at the time of publication?

My personal opinion is that the Ceremonial of Bishops did not have a specific intention of excluding women but simply reflected the law in force at its publication in 1984. This law precluded services at the altar being carried out by women.

Likewise, the Ceremonial also

likely presumed that this task would be carried out by the bishop’s secretary or another cleric designated to accompany the bishop on his visits in the diocese. In fact, in the previous legislation the bishop’s master of ceremonies was necessarily a priest at least 25 years old. The law said that all those involved in the celebration should be attentive and obey him without discussion. During the celebration he was director and not a server.

Assistant masters of ceremonies could be subdeacons or even younger. If an ordai ned master of ceremonies was lacking, then he could be substituted by another minister. But the law indicated that in this case he should not give orders to ordained ministers.

The present Ceremonial of Bishops makes no mention of obedience to the master of ceremonies nor specifically requires him to be a priest. In fact, No. 35 says that during the celebration “he should exercise the greatest discretion: he is not to speak more than is necessary, nor replace the deacons or assistants at the side of the celebrant. The master of ceremonies should carry out his responsibilities with reverence, patience, and careful attention.”

The use of “he or she” when referring to the sacristan also reflects the reality on the ground, as women have often served as sacristans in churches and convents.

Therefore, I would say Women / B3

Sing / B5

B3Vol. 17 No. 8April 15 - 28, 2013

CBCP Monitor Features

By Lope C. Robredillo

VARIOUS may be the ways of describing it, but the process involved in putting candidates into office, whether national or local, entails a great deal of manipulation. In theory, election is supposed to be a free one, or it is not an election at all. But, as normally happens, people’s freedom to elect someone is unjustly diminished by various factors that are in the hands of candidates themselves, their managers, or the powers behind them. Politicians use various strategies and tactics in order to misinform, disinform, confuse, mislead, disorient and even coerce people into voting for them. Efforts at manipulation are matched by the passivity of the hoi polloi that predisposes them to accept whatever candidates or their handlers present to them either as true, good, desirable, or valuable. As a consequence, it is not surprising, since these forms of manipulation lower the bar on the quality of candidates and doing politics, that rarely does our country get political leaders who rise above personal ambition or family interest.

To be sure, since manipulation is, more often than not, introduced quite imperceptibly in their consciousness, people hardly suspect that they are being manipulated in their choice of candidates. In most cases, they do not perceive any external compulsion; which is why, they feel that if they vote for a particular aspirant, they do so freely. They are not aware of any influence from spin doctors who induce them to act on something they never intended to do previously. They scarcely suspect that some factors have forced them to choose one over another. They do not see that their judgment is formed on the basis of what manipulators provide them, or only within the limits that these handlers allow them. They seem not to realize that their perception has been shaped in accord with the outcome that manipulators intend them to achieve.

Appeal to ReasonIt is impossible to discuss all the forms

of manipulation; but we can focus on three elements commonly associated with election in Philippine politics, and give examples of each—image-making, election process and money. When it comes to packaging a political contender, election is probably like advertising—it can also be described as an art of deception. Understandably enough, many principles of advertising come into play. In fact, people in advertising are often enlisted to handle image-making. In this area, appeal is made to reason. Facts are manipulated to serve the made-over image of the candidate. As R. B. Absattarov, in his “Political Manipulation: Concept and Definition,” notes, the volume of information accessible to ordinary citizens is reduced, partly true but tendentious information is given, information that could undermine the candidate is concealed, and excessive information to deprive them of the possibility of acquiring true estimate is consciously granted, among others.

To make their candidates attractive to voters, manipulators likewise use names or picture them with known movie stars, sportsmen and other celebrities as if to suggest that these people

recommend them, thereby strengthening their image and popularity. No wonder, TV personalities are often seen at rallies and in tarpaulins! Absattarov calls this “recommendation principle.” In “carry-over principle,” qualities and properties of the candidate are identified with the qualities and properties of a known and authoritative person or idea in order to associate the former with the latter. Thus, for instance, a candidate might claim that he would like to continue the struggle of Ninoy Aquino! Propagandists also use “simple-people principle” whereby the interest of the candidate is identified with the interests and expectations of the silent majority, or of the simple people. This is seen is such slogans “Erap para sa mahirap,” “Mataas na ang presyo ng galunggong,” “Free college education!” etc. Suddenly, a candidate becomes a frequent churchgoer, and even receives communion in order to turn to his advantage the religious sentiments of voters!

Appeal to Emotions When plea is made to reason, people

may react by determining whether the information they receive are true or not, and may decide to choose candidates

on the basis of truthfulness of their image. But far more subtle forms of manipulation appeal to emotions in order to influence voters’ choice. Here, manipulators address the emotional systems of viewers’ brain to achieve the outcome of the electoral process. The key emotions that are engaged are fear, anger and disgust.

In “The Psychology of Manipulation in Political Ads,” Joe Brewer points out that fear is a natural response to threats. We have a “fight or flight” system that increases our alertness so that, when a new threat appears, we can make rapid decisions. Because of this alertness, we tend to break the world into absolutes (black or white, right or wrong, good or bad) and become less attuned to nuanced information about a person’s moral character or the details of a policy proposal. Rather, we tend to fall back on our herd mentality and easily align ourselves with people we consider to be like us. During the cold war era, when the word “communism” instilled fear among the populace, candidates, like the revered Claro M. Recto, who were labeled communists did not make it to the office they aspired for, though they were among the best men this country ever produced. Today, some candidates may in hush-hush be branded as murderers, terrorists or butchers, either literally or figuratively, to create fear.

According to Brewer, anger arises when we feel pain. When associated with injustice, it is directed toward the instigator of the harm to the effect that we tend to have a lower sensitivity toward his feelings, and hardly show compassion for him. In the 1960s, the murdered body of Moises Padilla was displayed, no doubt to elicit anger among voters. Disgust, on the other hand, is our body’s way of saying that we have been poisoned. When we are disgusted, our body releases memory-enhancing hormones that encourage us to remember the source of contamination so it can be avoided in the future. The physical experience of disgust can be associated with the moral concept of purity. If a political label, e.g., pro-Gloria, or pro-Marcos, is associated with

impurity, the disgust response will be imprinted for a long time.

Interest Groups in Election Process But packaging the candidate is just

one aspect of political manipulation. Since in this country, the main thrust of election is simply to capture political power—not really to choose those who could best govern the country—the election process itself is being manipulated in order to achieve the desired outcome. Several examples can be cited, but a few may suffice. In the choice of candidates themselves, political parties manipulate the procedure in such a way that those who are accepted to run are not necessarily those who would lead the country into its greatness or the best, but those whose war chest is assured, whose territorial jurisdiction can deliver votes, and whose popularity can attract millions. Understandably enough, those who run for national office may not have even discharged the office of a barangay captain, nor have sufficient experience in government bureaucracy. A candidate may not have a single known qualification except that he is a son or daughter of a former senator or

president. It happens, though, that manipulators

are themselves pawns of a bigger power that likewise manipulates them. People run not because they have the rare conviction to be of service to the nation, but because they represent vested interests that have to be politically protected. In this respect, candidates are no more than masks of interest groups, individuals, or corporations whose stakes are high in the choice of leaders. Once catapulted into office, they have no other choice but to defend, care for and enhance the interests of those that supported them—even against the well-being of the poor. A councilor who promised barrio folks that, if elected as mayor, he would defend their land from environmental destruction may, upon assumption of office, suddenly turn around and extol to high heavens the benefits of mining—all because his candidacy, unknown to his constituents, was paid for by a mining corporation.

Manipulations Before and During Elections

During campaign period, there are several manipulations engaged in, but the most common politicians resort to is political rallies. This is not to say, of course, that all rallies are manipulative. But because they are designed to show the spontaneity of support by voters for an aspirant, it often happens that they are staged deliberately to draw big crowd. Since rallies that tackle real issues do not attract wide audience, still less sustain their attendance, they are carefully planned for entertainment circuses and black propaganda. If a proclamation rally cannot afford known movie and TV personalities, one can be sure that there will be gay entertainers, comedians, magicians, singers and—above all—sexy dancers in skimpy clothes, shaking to the tune of “Harlem Shake.”

To boost the number of attendees, volunteers and campaign workers, as Kyle Becker points out in Handbook of Political Manipulation, are even made part of the crowd, sometimes well dressed to indicate that those in attendance are not merely coming from the “bakya” crowd.

Especially in areas where the locals are perceived to be hostile to the candidate, supporters could be trusted to gather crowds by “hakot” from neighboring barangays and towns to show that even in the territory of an adversary, he still commands a huge crowd of supporters. Yet, even in friendly territories, “hakot” is often the standard system, because it creates a fiesta atmosphere, giving an impressive image to candidates. In the rally itself, politicians and their supporters try to manipulate the crowd by engaging in character assassination in the hope of eroding the moral authority of their rivals. Oftentimes, half-truths are presented as the whole truth, political adversaries are ridiculed or sweeping or unfounded charges are made.

Before the advent of computerized elections and the use of precinct count optical scan (PCOS) machines, manipulation during elections ranged from the subtle to the scandalous. Among the most common, as listed by the CBCP in its “Catechism on the Church and Politics,” were: using “flying” voters; intimidating voters with the use of violence and even by murdering political opponents and their supporters;

scaring voters away through threats of violence; deliberately making voting paraphernalia unavailable and precincts inaccessible; bribing election officials, including teachers who count the votes; tampering with ballots; deliberately miscounting votes; changing election results; delaying the tabulation of final results in order to create opportunities for changing the results.

With the introduction of automated elections, today’s technology, however, eliminated a number of these forms of manipulation; but there are quarters that claim that even PCOS machines are not immune to it; if computers can be hacked, it stands to reason that it is possible to manipulate computerized election results. In his “The Hacking of the PCOS Machine in Biliran in the 2010 Elections,” Jerry Ocampo claims that it occurred in a Visayas province in the contest between Glenn Chong and Rogelio Espina for a congressional seat.

The Power of Money Finally, a component that is almost

always inseparable from manipulation is money. In order to manipulate people or the result of elections, funding is a sine qua non. Indeed, almost all forms of manipulation that we have seen so far cannot succeed without it. Which is why, in order to win, a politician needs truckloads of money. Logically enough, it is most likely that pork barrel will never be abolished; politicians need it to remain in power. Those who do not have monetary arsenal must seek funding elsewhere—illegal gambling, drugs, graft, pay-offs, smuggling, Big Brother, multinationals, etc.—in order to manipulate people and events and ultimately capture power.

The use of money in manipulation is nowhere clearer than in the buying of votes, usually on the eve of or during Election Day. Exploiting the poverty of the majority, volunteers and supporters of candidates pay off voters amount ranging from as low as P20 to as high as P20,000 to ensure victory. Money is offered not only to vote for a certain candidate (positive vote buying), but also not to cast one’s

vote (negative voting). Being poor, voters find it hard to resist these offers that are euphemistically called “blessings” being shared by candidates to the electorate. Of course, this perpetuates dirty politics and encourages graft and corruption, but although politicians know that it could empty their pockets, and even make them pawns of their higher-ups if they are not to run into debts, yet they cannot steer clear of it, because it is one of the most effective forms of manipulation to assure votes.

There are, of course, other forms of manipulation where money is directly involved. Here, politicians act like funding agencies to answer the needs of their constituents in the hope that, come pay-back time on Election Day, these will vote for them. No wonder that even projects funded from government coffers are credited to them—“Priority Project of Mayor/Governor/Congressman So-and-So.” In the provinces, where fiesta tradition is strong, politicians are expected to shower cash when they are requested to dance at fiesta ball. But manipulation often becomes personal; to make sure that voters remain on their side on the political fence, they

dole out cash for various needs—burial, hospital, wedding, and many more. Thus, people become willing tools of political manipulation; they hardly think of rising from that notch of being victims of the political process.

Need for People of Critical Mind and Sense of Social Responsibility

It is time to conclude this brief lesson. Looked at from the point of view of manipulation, the electoral process appears to be a battle for the control of people’s mind. It is about management of their political consciousness and behavior to pressure them into acting against their own interest, and even against their conscience. Because freedom is diminished, the search for truth and the common good are sacrificed, and human dignity is trampled upon. There is thus some truth to the saying that elections begin as a farce and end as a tragedy. But, in the face of all those forms of manipulation, how indeed can the bar on the quality of candidates and politics be raised? How can we ever produce politicians who can go beyond their personal ambition and family interest?

Part of the solution should really come from the electorate. One cannot overemphasize the importance of forming discerning and responsible citizens and communities, people who have critical mind, high critical standards and strong sense of social and political responsibility. They are the ones who can really face well-honed forms of manipulation without compromising moral integrity and ethical principles. But alone, they might not be able to do so. In today’s complex society, they will need external structures that systematically support and encourage them. This underlines the necessity of groups, communities, churches and organizations that have a role to play especially in their formation and in their advocacy. Only then can we have an electorate that truly writes its own political history, not passive individuals easily swayed by the whims of their manipulators, always playing the role of historical victims in our unchanging politics.

Elections as manipulation—in one easy lesson

© R

oy L

agar

de /

CB

CP

Med

ia

Women / B2

that the use of distinctive pronouns in the Ceremonial simply reflects the fact that the possibility of a female master of ceremonies was probably never even imagined. Since this is insufficient to answer the question regarding the present legality of female masters of ceremonies, we must look elsewhere for the reply.

In 1994 the Pontifical Council for Legislative Texts published an interpretation of Canon 230.2 of the Code of Canon Law. This canon states that “Lay persons can fulfill the function of lector in liturgical actions by temporary designation. All lay persons can also perform the functions of commentator or cantor, or other functions, according to the norm

of law.”The same pontifical council

was asked if the liturgical functions which, according to the above canon, can be entrusted to the lay faithful, may be carried out equally by men and women, and if serving at the altar may be included among those functions, on a par with the others indicated by the canon.

T h e c o u n c i l r e p l i e d affirmatively, according to the instructions given by the Holy See.

This interpretation specifically addressed the question of female altar servers, but the criteria used would logically appear to cover the case of a female master of ceremonies among the “other functions” mentioned by the

canon.Therefore, I would say that,

lacking any specific instructions to the contrary from the Holy See, a female master of ceremonies is possible from the point of view of liturgical law.

It should be remembered that Canon 230.2 has a permissive, and not a preceptive, character. There is no right on the part of the

faithful to aspire to this function.Also, permissions given in

this regard by some bishops can in no way be considered as binding on other bishops. In fact, it is the competence of each bishop to make a prudential judgment on what to do, with a view to the ordered development of liturgical life in his own diocese.

B4 Vol. 17 No. 8April 15 - 28, 2013

CBCP MonitorFeatures

© P

inky

Bar

rient

os, F

SP

/ CB

CP

Med

ia

Road / B7

The road to same-sex ‘marriage’ was paved by Rousseau

By Robert R. Reilly

INELUCTABLY, the issue of “gay” rights is about far more than sexual practices. It is, as lesbian advocate Paula Ettelbrick proclaimed, about “transforming the very fabric of society … [and] radically reordering society’s views of reality”.

Since how we perceive reality is at stake in this struggle, the question inevitably rises: what is the nature of this reality? Is it good for us as human beings? Is it according to our Nature? Each side in the debate claims that what they are defending or advancing is according to Nature.

Opponents of same-sex marriage say that it is against Nature; proponents say that it is natural and that, therefore, they have a “right” to it. Yet the realities to which each side points are not just different but opposed: each negates the other. What does the word Nature really mean in this context? The words may be the same, but their meanings are directly contradictory, depending on the context. Therefore, it is vitally important to understand the broader contexts in which they are used and the larger views of reality of which they are a part since the status and meaning of Nature will be decisive in the outcome.

Let us then review briefly what the natural law understanding of “Nature” is and the kinds of distinctions an objective view of reality enables us to make in regard to our existence in general and to sexuality in particular. The point of departure must be that Nature is what is, regardless of what anyone desires or abhors. We are part of it and subject to it. It is not subject to us. Thus, we shall see how, once the objective status of Nature is lost or denied, we are incapacitated from possessing any true knowledge about ourselves and about how we are to relate to the world. This discussion may seem at times somewhat unrelated to the issues directly at hand, but it is not. It is at its heart and soul. Without it, the rest of our discussion is a mere battle of opinions.

Order in the Universe – Aristotle’s Laws of Nature

There are two basic, profoundly different anthropologies behind the competing visions of man at the heart of the dispute over same-sex marriage. For an understanding of the original notion of Nature, we will turn to those who began the use of the term in classical Greece, most especially Plato and Aristotle. To present the antithesis of this understanding, we will then turn to Jean-Jacques Rousseau, who eviscerated the word of its traditional meaning in the 18th century and gave it its modern connotation. The older anthropology is Aristotelian, which claims that man is by Nature a political animal for whom the basic societal unit is the family. The newer is Rousseauian, which claims that man is not a political animal and that society in any form is fundamentally alien to him. These two disparate anthropologies presuppose, in turn, two radically different metaphysics: one is teleological; the other is non-teleological, or anti-teleological. Again, the first one has its roots in Aristotle, the second in Rousseau. These two schools of thought provide convenient and necessary philosophical perspectives within which to understand the uses of the words “natural” and “unnatural” as they are variously employed by the proponents and opponents of homosexual acts and same-sex marriage today.

The discovery of Nature was momentous, as it was the first product of philosophy. Man first deduced the existence of Nature by observing order in the universe. The regularity with which things happen could not be explained by random repetition. All activity seems governed by a purpose, by ends to which things are designed to move. Before this discovery, in the ancient, pre-philosophical world, man was immersed in mythological portrayals of the world, the gods, and himself. These mythopoeic accounts made no distinction between man and Nature, or between convention and Nature. A dog wagged its tail because that was the way of a dog. Egyptians painted their funeral caskets in bright colors because that was the way of the Egyptians. There was no way to differentiate between the two because the word “Nature” was not available in the vocabulary of the pre-philosophical world.

According to Henri Frankfort in Before Philosophy, it was Heraclitus who first

grasped that the universe is an intelligible whole and that therefore man is able to comprehend its order. If this is true—and only if it is true—man’s inquiry into the nature of reality becomes possible. The very idea of “Nature” becomes possible. How could this be? Heraclitus said that the universe is intelligible because it is ruled by and is the product of “thought” or wisdom. If it is the product of thought, then it can be apprehended by thinking. We can know what is because it was made by logos. We can have thoughts about things that are themselves the product of thought.

As far as we know, Heraclitus and Parmenides were the first to use the word logosto name this “thought” or wisdom. Logos, of course, means “reason” or “word” in Greek. Logos is the intelligence behind the intelligible

whole. It is logos which makes the world intelligible to the endeavor of philosophy, ie, reason. In the Timaeus, Plato writes, “... now the sight of day and night, and the months and the revolutions of the years, have created number, and have given us a conception of time; and the power of inquiring about the nature of the universe; and from this source, we have derived philosophy, than which no greater good ever was or will be given by the gods to mortal man.” Through reason, said Socrates, man can come to know “what is”, ie, the nature of things.

Aristotle taught that the essence or nature of a thing is what makes it what it is, and why it is not something else. This is not a tautology. As an acorn develops into an oak tree, there is no point along its trajectory of growth that it will turn into a giraffe or something other than an oak. That is because it has the nature of an oak tree. By natural law, in terms of living things, we mean the principle of development which makes it what it is and, given the proper conditions, what

it will become when it fulfills itself or reaches its end. For Aristotle, “Nature ever seeks an end”. This end state is its telos, its purpose or the reason for which it is. In non-human creation this design is manifested through either instinct or physical law. Every living thing has a telos toward which it purposefully moves. In plants or animals, this involves no self-conscious volition. In man, it does.

Anything that operates contrary to this principle in a thing is unnatural to it. By unnatural, we mean something that works against what a thing would become were it to operate according to its principle of development. For instance, an acorn will grow into an oak unless its roots are poisoned by highly acidic water. One would say that the acidic water is unnatural to the oak or against its “goodness”.

The term “teleological”, when applied to the universe, implies that everything has a purpose, and the purpose inheres in the structure of things themselves. There is what Aristotle called entelechy, “having one’s end within”. The goal of the thing is intrinsic to it. These laws of Nature, then, are not an imposition of order from without by a commander-in-chief, but an expression of it from within the very essence of things, which have their own integrity. This also means that the world is comprehensible because it operates on a rational basis.

It is by their natures that we are able to know what things are. Otherwise, we would only know specificities, and be unable to recognize things in their genus and species. In other words, we would only experience this piece of wood (a tree), as opposed to that piece of wood (another tree), but we would not know the word “tree” or even the word “wood”, because we would not know the essence of either. In fact, we would know nothing.

Nature is also what enables one

person to recognize another person as a human being. What does human nature mean? It means that human beings are fundamentally the same in their very essence, which is immutable and, most profoundly, that every person’s soul is ordered to the same transcendent good or end. (This act of recognition is the basis of Western civilization. We have forever since called barbarian those who are either incapable of seeing another person as a human being or who refuse to do so.) Both Socrates and Aristotle said that men’s souls are ordered to the same good and that, therefore, there is a single standard of justice which transcends the political standards of the city. There should not be one standard of justice for Athenians and another for Spartans. There is only one justice and this justice is above the political order. It is the same

at all times, everywhere, for everyone.For the first time, reason becomes the

arbiter. Reason becomes normative. It is through reason—not from the gods of the city—that man can discern what is just from what is unjust, what is good from what is evil, what is myth from what is reality. Behaving reasonably or doing what accords with reason becomes the standard of moral behavior. We see one of the highest expressions of this understanding in Aristotle’s Nicomachean Ethics.

As classics scholar Bruce S. Thornton expressed it: “If one believes, as did many Greek philosophers from Heraclitus on, that that the cosmos reflects some sort of rational order, then ‘natural’ would denote behavior consistent with that order. One could then act ‘unnaturally’ by indulging in behavior that subverted that order and its purpose”. Behaving according to Nature, therefore means acting rationally. Concomitantly, behaving unnaturally means acting irrationally. This notion of reality necessitates the rule of reason.

Reason and moralityThis is relevant to man alone because

only he possesses free will. He can choose the means to his end or choose to frustrate his end altogether. This, of course, is why “moral” laws are applicable only to man. These moral laws are what natural law means in regard to man. That man can defy moral law in no way lessens the certainty of its operation. In fact, man not so much breaks the moral law as the moral law breaks man, if he transgresses it. In short, when we speak of man’s Nature, we mean the ordering of man’s being toward certain ends. It is the fulfillment of those ends which makes man fully human.

What is man’s end? In the Apology, Socrates said that, “A man who is good for anything…ought only to consider whether in doing anything he is doing right or wrong – acting the part of a good man or bad…” The Republic states that “the idea of the Good… is seen only with an effort; and when seen, is also inferred to be the universal author of all things beautiful and right, parent of light and the lord of the light of this visible world, and the source of truth and reason in the intellectual”. Since Socrates, we have called man’s end “the good”. This end carries within it an intimation of immortality for, as Diotima said in the Symposium(207a): “… love loves good to be one’s own forever. And hence it necessarily follows that love is of immortality”.

The good for man, Aristotle tells us, is happiness. However, happiness is not whatever we say it is, but only that thing which will by our nature truly make us happy. Since man’s nature is fundamentally rational, happiness will consist in the knowledge and contemplation of the ultimate good. (That good, the theologians tell us, is God). Aristotle explains that happiness is achieved only through virtuous actions – the repetition of good deeds. Deeds are considered good and bad, natural and unnatural, in relation to the effect they have on man’s progress toward his end.

So, it is through Nature that we come to understand the proper use of things. The enormous importance of this for our topic is that, since the purposes of things are intrinsic to them, man does not get to make them up, but only to discover them through the use of his reason. He can then choose to conform his behavior to these purposes in a life of virtue, or to frustrate them in a life of vice. He can

At the heart of the debate over same-sex marriage are fundamental questions about who men are and how we decide what makes us flourish.

The Wind, the Waves and the Word

May They Be One Bible Campaign

Help Put a Bible in Every Filipino Home

• No. of Dioceses participating in the Bible Campaign – 85 out of 86 Dioceses

• Bibles Distributed (Jan 1, 2013 - Apr 5, 2013): 72,936 copies

• Bibles Distributed by Languages - Bicol (1,865 cps.) Cebuano (14,164 cps.) English TEV (8,628 cps.), English NABRE (1,130 cps.) Hiligaynon (8,490 cps.), Ilocano (2,122 cps.), Pampango (601 cps.)

• Parishes/Communities served in 2011: 1,369

• Total Bible Distribution: (Jan 2009- Apr 5, 2013): 881,555 cps.

• Target No. of Bibles for Distribution for 2013: 600,000 cps.

Members of the MTBO Advisory Committee: Bishop Broderick S. Pabillo DD, Fr. Oscar A. Alunday, Mr. Rod G. Cornejo, Mr. Rene E. Cristobal Sr., Dr. Philip C. Flores, Mr. Dante M. Lanorio, Fr. Antonio B. Navarrete, Dr. Natividad B. Pagadut, Mr. Albert S. Tanlimco and Atty. Jose Tale.

Pray that plans to hold the Handwritten Unity Bible activity will push through with many participants nationwide, particularly among churches/parishes and megachurches, schools, businessmen’s groups.

To learn more about how you can be part of the Campaign and make significant change, call us at PBS 526-7777, ECBA 527-9386 or visit www.bible.org.ph and www.ecba-cbcp.com. Donations can be made by making a deposit to the following bank accounts: PBS-MTBO Account #3903-0649-34 (BPI Sta. Mesa Branch) Fax deposit slip to 521-5803 or ECBA-CBCP Account #0251-021376 (BPI-Tayuman Branch) Fax deposit slip to 527-9386. For credit card payments – go to PBS website (www.bible.org.ph)

IN 2004 when typhoons Undang, Winnie and Yoyong were wreaking havoc in many parts of the country, the parish of St. Joseph Spouse of Mary in Looc, Romblon turned to God for help and protection. Parishioners read, meditated on and applied in their lives John 15:1-17, portions of which says ...You did not choose me but I chose you and appointed you to go and bear much fruit, the kind of fruit that endures. And so the Father will give you whatever you ask of Him in my name (15:16). Morning and evening, the parish-ioners read and mediated on the passage. The result was nothing short of a miracle. God spared Looc from being ravaged by the super ty-

phoons. The parishioners, hearts filled with thanksgiving, held a feast in honor of Christ the King, bringing offerings of palay, bananas and farm products to the church. In 2006, the Looc parish-ioners again experienced the power of prevailing prayer and God’s Word against typhoons and volcanic eruption and similarly, against typhoons Pedring and Ramon along with earthquakes and tornadoes in 2011. Each rescue encounter from the Lord brought much rejoicing and thanksgiv-ing to the parishioners and elicited from them a response of praise and thanksgiving offering of their harvest. While the series of typhoons and natural mishaps devastated nearby towns and provinces, the town of

Looc was peaceful and safe. Looc’s shield of protection was reminiscent of the Israelite experience in Exodus 9:25-26 “All over Egypt, the hail struck down everything in the open, including all the people and all the animals. It beat down all the plants in the fields and broke all the trees. The region of Goshen where the Israelites live was the only place where there was no hail (Exo.9:25-26). Jesus, the Living Word took over the reins of nature. Even the wind and the waves obey Him Luke 4:41b. May They Be One Bible campaign seeks to bring the Bible to every poor Filipino home so that household members may experience the power and love of the Living Word.

B5Vol. 17 No. 8April 15 - 28, 2013

CBCP Monitor Statements

FILE

PH

OTO

Celebration of the National Consecration to the Immaculate Heart of Mary on June 8, 2013

YOUR Eminences/Excellencies/Reverend Administrators:

In 1975, the Catholic Bishops’ Conference of the Philippines, in its Pastoral Letter titled “Ang Mahal na Birhen”, detailed the place of Mary in the history of the Philippines and demonstrated how deeply the Blessed Virgin Mary is part of the Filipino heritage and identity. Indeed, Filipinos would always hold on to the devotion to Mary as a source of inspiration and an aid to salvation. Having appraised such deep devotion, the Second Plenary Council of the Philippines aptly puts it: the outstanding characteristic of the Church in the Philippines is to be “pueblo amante de Maria”—a people in love with Mary (cf. PCP-II, n. 153). Thus, it is always our dream and hope that we, as a Filipino nation, may not only grow in our devotion to Mary, but above all, may acquire a deeper understanding of Mary’s role in the Church in the Philippines.

Time and time again, we have experienced tremendous

flow of divine grace through the intercession of Mary, our Mother. Such maternal care we continue to implore especially in important events of our nation. In fact, in 2009, the CBCP invited the Filipino faithful to start preparing spiritually for another crucial transition in the life of our nation—namely, the National Elections of May 2010—by declaring the Year of the Two Hearts for Peace-building and Lay Participation in Social Change from June 2009 – June 2010. In that year, the bishops call on the faithful to consecrate the country to the Sacred Heart of Jesus through the Immaculate Heart of Mary on the very days of their feasts.

Realizing once more the need to invoke the loving guidance of our Mother, especially as the Philippine Church has embarked on a nine-year spiritual journey towards the great jubilee of the Fifth Centenary of the Christian Faith in our beloved land come the year 2021 ushered by the observance of the Year of Faith which offers for every

faithful an opportunity to rediscover the Christian faith and intensify our efforts for a renewed integral evangelization (New Evangelization), this Episcopal Conference deems it providential to declare in one accord, during its 106th Plenary Assembly last January 28, 2013, the holding of a simultaneous National Consecration to the Immaculate Heart of Mary on June 8, 2013, Feast of the Immaculate Heart of Mary, at 10:00 in the morning in all the Cathedrals, Parish Churches, Shrines and Chapels in the respective Arch/Dioceses, Prelatures and Apostolic Vicariates.

For a well -coordinated and fruitful celebration of such momentous event, the CBCP Permanent Council has designated an ad hoc Committee to plan, promote and spearhead the national consecration. His Excellency, Most Rev. Guillermo V. Afable, Bishop of Digos, acts as Chairperson, with the assistance of the Episcopal Commissions on Liturgy and Social Communications and Mass Media, Amb. Howard

Q. Dee of Bahay Maria- Assisi Development Foundation, Fr. Yulito Ignacio and the CBCP General Secretariat.

Attached herewith is the suggested plan of activities prepared by the Committee. Instructional and campaign materials will be sent once ready. An in depth explanation of the rationale of the national consecration will be contained in a CBCP Pastoral Exhortation and a Primer now being prepared.

Meanwhile, I am earnestly appealing to all the Most Reverend Ordinaries to organize arch/diocesan executive committees for the said celebration.

May Mary, Mother of God and Mother of the Church, look upon her “pueblo amante”, the Philippines, with a mother’s eye and guide it along the paths of justice, truth and love. Amen.

G i v e n a t t h e C B C P Headquarters, Intramuros, Manila this 3rd day April 2013.

+ JOSE S. PALMA, D.D.Archbishop of CebuCBCP President

Pastoral Letter for the Archdiocese of Lingayen DagupanThe Church and our Elections

MY dear people of God:As responsible citizens of heaven and

citizens of our nation, we must face the forthcoming elections always from the viewpoint of faith and with the mind of the Church enlightened by the values of the Gospel.

Our GiftWhat can the Church—bishops,

priests and laity gathered by the Spirit of God—contribute to the forthcoming elections?

Our best contribution is to PRAY that the Lord of history guide every voter and guide every candidate in the forthcoming exercise of civil responsibility. It is only the Lord who can give us peace during elections. It is only God who can enlighten us in our decision making so that the voice of the people can truly reflect the voice of God. If we cease to be a praying people and lose our link to God, our humanly inspired decisions can only lead to the loss of our soul as a nation. Prayer is the most important untapped resource in nation building often ignored and even ridiculed. The Church must restore the confidence of our citizenry in prayer. Remember EDSA.

The Church can also contribute a reverential SILENCE in the forum of public discussion. Silence is the language of God. We must regain our vision to be a contemplative Church and refuse the temptation to be popular and attractive. The silence of contemplation is the only antidote to the insane and ridiculous campaign strategies that we watch. The silence of contemplation is the cure to the disgusting, unreal and chaotic flavour of the election period. The Church can be a prophetic sign of the mystical silence of God in the midst of the cacophony of mud throwing and name calling in campaign platforms.

The Church is the CONSCIENCE of society and it must remain so. The beatitudes need to be re-proposed. The Ten Commandments need to be re-injected into the lifeblood of our national conscience. The Catholic

social teachings about the promotion of the common good, the challenge of solidarity, the spirituality of stewardship and similar teachings must be taught more vigorously and passionately. The best time to teach these gospel lessons is now as we choose our civil leaders.

The Church must be a MOTHER and TEACHER of voters and candidates together. The Church must be a mother and teacher also for all the candidates from opposing political parties. As mother she loves all and refuses no one. As a teacher, she rebukes with love; she corrects with mercy; she guides firmly always celebrating what is right and beautiful among her opposing children. She must be an example of humility in the midst of arrogance. She must be a reminder of the presence of the divine among us.

Our Boundary What must the Church—bishops,

priests and laity—not do during this campaign and election period?

When the Church ENDORSES CANDIDATES in political elections she always ends up a LOSER. The endorsed candidate may win in the votes but the Church never wins with him. In endorsing candidates, the Bride of Christ the Church tarnishes her spiritual mission with the stain of the mundane. The endorsed candidate might win but religion has been reduced to a political party; religion has been used for political gain and our spiritual mission has been compromised. We will be lonesome widows after the elections for marrying partisan politics during the campaign.

The Church must refuse to play with the fire of political power or it risks burning herself. The Church does not win when her endorsed candidate wins. The Church should not be perceived as winning or losing an election. The Church must be beyond such. Paraphrasing the Lord in the Garden of Agony, those who live by the sword will die by the sword. RELIGIONS THAT WALTZ WITH POLITICS WILL DIE BY POLITICS.

When elections are PEACEFUL and HONEST, the Church WINS in the elections. When elections are morally credible and losers and winners stay civil and courteous, the Church wins in the elections. When every vote is cast from CONSCIENCE and not from convenience, the Church has truly become the formator of conscience and has shown herself as a mother and teacher, faithful and obedient to her Master and Lord. Candidates and voters are children of the Church. Candidates against one another are brothers and sisters in God.

The Church must guide and not dictate.

The Church must unite and not contribute to the division.

The Church must pray and not add to the confusion.

The Church must heal and not inflict hurts.

The Church must be in the world but not belong to it.

Our Guidance How can we your shepherds help

you to exercise your civic duty as Catholics? What guidance can the pastors give to the flock entrusted to their care? We your archbishop and priests in Lingayen Dagupan admonish you to examine your candidates diligently in the light of our Catholic faith. We advise you not to vote for the candidates if:

1. The candidate cannot declare a categorical and clear NO to divorce, abortion, euthanasia, total birth control and homosexual marriages or D.E.A.T.H issues. Pro choice is anti life.

2. The candidate has been linked to drug trade, drug possession or drug use or receives money from illegal gambling or has done nothing to stop illegal gambling especially jueteng. Silence is consent.

3. The candidate has been convicted for a criminal offense. Government officials must be honorable.

4. The candidate supports black sand mining or tolerates irresponsible quarrying or illegal fish pens. Nature

is our mother; if you can rape your own mother, what else will you not do?

5. The candidate has not done anything until now to uplift the plight of the poor. Performance is better than promises.

6. The candidate is giving money or distributing goods to voters during the campaign period. Vote buying is prostitution.

7. The candidate has been involved or linked to terrorism or the use of goons for self protection within or outside the campaign period. Peace is the only way to peace.

8. The candidate shows off religiosity only during the campaign period or is antagonistic to church teachings and practices. Corruption and hypocrisy are twins.

9. The candidate is unfaithful to his or her spouse and children. Corruption begins at home.

10. The candidate has other members of the immediate family in government

positions already. Promoting family welfare and promoting the common good cannot mix.

We submit these guidelines to you and plead with you to bring them to prayer. If Jesus would vote, for whom would he vote? Vote like Jesus. If you cannot find Jesus from among the candidates just make sure you do not make Judas or Barabbas win.

If you sell your vote, you sell something sacred; you make yourself a cousin of Judas too.

Our Prayer May Mary, Mirror of Justice, whom

we tenderly venerate in Manaoag as Our Lady of the Rosary, help you to be good disciples of the Lord and patriotic citizens of our country.

From the Cathedral of Saint John the Evangelist, Dagupan City, April 14, 2013

+SOCRATES B. VILLEGAS Archbishop of Lingayen Dagupan

Archdiocesan Discernment Group Urges Electoral Candidates to Help Stop Demolition in Barangay Luz

IN view of the ongoing demolition (which started last April 10, 2013) in Sitio Lubi, Barangay Luz, Cebu City, we, priests, religious, and laity of the Archdiocesan Discernment Group (ADG) on Urban Poor ask: Why are our poor brothers and sisters in Sitio Lubi, Barangay Luz, treated not as human beings who have the right to adequate shelter? When will our hearts of stone turn into hearts of flesh which beat of love and compassion for our neighbors, especially the homeless and powerless?

In the middle of last year, the ADG on Urban Poor was informed that the Cebu City Counci l ’ s Commit tee on Housing recommended for the demolition of 32 households

in Barangay Luz. This was their response to the appeal of the poor households for expropriation of their lots so that they could pay for these lots directly to the city government. Expropriation would have averted the demolition.

In the Archdiocese of Cebu Election Summit last February 23, 2013, one of the urban poor sector’s agenda was the following: No to forced eviction and demolition. Yes to urban land reform. Implement on-site development of the urban poor communities in public and private lots.

We call on local and national candidates to listen to the agenda of the urban poor. We ask them to show us that indeed, they are running for office, not for selfish

reasons, but to serve the people especially the poor. Now is the time to do something to stop demolitions and all forms of human rights violations against the marginalized sectors!

We also call on concerned citizens to join us in a Prayer Service with the victims of demolition on April 15, 2013, 4:15 pm at the gate of St. Joseph’s Cemetery, Barangay Luz (Assembly at 4:00 pm at the CCTN Gate).

For reference: FR. VICENTE DAYAO ConvenorArchdiocesan Discernment Group on the Urban PoorApril 13, 2013

Press statement

© R

oy L

agar

de /

CB

CP

Med

ia

Courage / B1 Sing / B2

waiting for me, of all people. But God is indeed waiting for you; he asks of you only the courage to go to him. How many times in my pastoral ministry have I heard it said: “Father, I have many sins”; and I have always pleaded: “Don’t be afraid, go to him, he is waiting for you, he will take care of everything”. We hear many offers from the world around us; but let us take up God’s offer instead: his is a caress of love. For God, we are not numbers, we are important, indeed we are the most important thing to him; even if we are sinners, we are what is closest to his heart.

Adam, after his sin, experiences shame, he feels naked, he senses the weight of what he has done; and yet God does not abandon him: if that moment of sin marks the beginning of his exile from God, there is already a promise of return, a possibility of return. God immediately asks: “Adam, where are you?” He seeks him out. Jesus took on our nakedness, he took upon himself the shame of Adam, the nakedness of his sin, in order to wash away our sin: by his wounds we have been

healed. Remember what Saint Paul says: “What shall I boast of, if not my weakness, my poverty? Precisely in feeling my sinfulness, in looking at my sins, I can see and encounter God’s mercy, his love, and go to him to receive forgiveness.

In my own life, I have so often seen God’s merciful countenance, his patience; I have also seen so many people find the courage to enter the wounds of Jesus by saying to him: Lord, I am here, accept my poverty, hide my sin in your wounds, wash it away with your blood. And I have always seen that God did just this – he accepted them, consoled them, cleansed them, loved them.

Dear brothers and sisters, let us be enveloped by the mercy of God; let us trust in his patience, which always gives us more time. Let us find the courage to return to his house, to dwell in his loving wounds, allowing ourselves be loved by him and to encounter his mercy in the sacraments. We will feel his wonderful tenderness, we will feel his embrace, and we too will become more capable of mercy, patience, forgiveness and love.

by the ministers and the people is not absent in celebrations that occur on Sundays and on holy days of obligation.

“In the choosing of the parts actually to be sung, however, preference should be given to those that are of greater importance and especially to those to be sung by the priest or the deacon or the lector, with the people responding, or by the priest and people together.

“41. All other things being equal, Gregorian chant holds pride of place because it is proper to the Roman Liturgy. Other types of sacred music, in particular polyphony, are in no way excluded, provided that they correspond to the spirit of the liturgical action and that they foster the participation of all the faithful.

“Since faithful from different countries come together ever more frequently, it is fitting that they know how to sing together at least some parts of the Ordinary of the Mass in Latin, especially the Creed and the Lord’s Prayer, set to the simpler melodies.”

B6 Vol. 17 No. 8April 15 - 28, 2013

CBCP MonitorRef lections

Bishop Pat Alo

Bo Sanchez

ENCOUNTERS

SOUlfOOd

ww

w.fe

rrel

ljenk

ins.

files

.wor

dpre

ss.c

om

IN the present question of dialogue among Christians the above-mentioned approach which is tantamount to the ‘friendly’ approach is the one mostly applied. Its name originates from the Greek word ‘eirene’ which means peace. This “Irenical” approach does not mean that the Catholic waters down the truth, but he learns how to present it so that it will be better understood and more easily received.

The facts speak for themselves. The fact that the Catholic Church has grown in number in spite of opposition and various trials and happenings argues in its favor. After all, in this free world, no one is forced to this or that faith denomination or religious group. Each one must freely choose where he or she believes the truth is. On our part however, we should help

ONE day, a teacher asked h e r s t u d e n t s i n c l a s s t o w r i t e t h e n a m e s o f t h e other students on a piece of paper. “And leave space between each name,” she instructed.

When they finished, the teacher said, “Underneath each name, I want you to write the good things you see in that person.” Immediately, the kids busied themselves with the task and took the whole class to finish it.

T h e t e a c h e r t o o k t h e papers home and collated the material. On one piece of paper per child, she wrote all the positive qualities written by their classmates.

On the next c lass , she handed out the papers to the kids. They were very happy to read the letters. “Wow, am

Shepherds, strong in faith and full of love

Good Shepherd Sunday; April 21, 2013

5th Sunday of Easter; April 28, 2013

Reflections on the 4th Sunday of Easter

By Fr. Sal Putzu, SDB

BEING mostly a shepherding people, the Israelites/Jews enjoyed thinking of the Lord as their divine “Shepherd.” They expressed their faith and trust in God’s provident care and protection by singing: “The Lord is my shepherd, there is nothing I shall want . . . I fear no evil!” (Ps 23:1.4)

And the Lord did take care of his “flock” in all circumstances. In most cases, however, He entrusted the ordinary care of Israel to “human shepherds”: the political and religious leaders of His people. These were expected to be the symbols and instruments of the fatherly concern which the Divine Shepherd showed for his people at all times.

Often, however, the leaders turned into “bad shepherds” who pastured themselves, while treating the sheep harshly. (See Ez 34:3-6.) The Lord threatened to dismiss those bad shepherds, and promised to take care of his

own flock personally. (See Ez 34:11-16.)

Such a promise was fulfilled eminently in Jesus Christ, the Son of God made man. In his short earthly existence, through his teaching, his miracles, and his loving kindness, Jesus showed himself in innumerable instances that he was, indeed, the good shepherd who really cared for his “flock.” Eventually, he went to the extent of laying down his life for his sheep, thus living up to the definition of “good shepherd” which he himself had given. (See Jn 10:11.)

After his resurrection Jesus did not forget his “little flock” of frightened disciples. First of all, he reawakened in them their faith in him, which had been badly shaken by the events of his Passion and Death on the Cross. Knowing that he would not be visibly present among them any longer, he entrusted them all to the care of Peter, the chief “vice shepherd” (see Jn 21:15-17), and of all the other apostles (see Mt

28:19-20), and their successors. They were to watch over the whole flock which the Holy Spirit had entrusted to their care. That meant they were to shepherd “the Church of God which Christ has acquired at the price of his own blood” (Acts 20:28).

These human shepherds are the ones who, all through the centuries, and in all communities, have been given the task of strengthening the faith of the other believers and of making visible the caring presence of the eternal Shepherd, through their dedication, their patience, their concern, their selflessness. These are the people called to be “sacraments of Christ’s shepherding love.” We need many of these lamb-shepherds, for our needs are plenty. But especially we need to see that their faith is strong and that they are holy – that they resemble him, the Holy Lamb and Shepherd, as far as their human frailty allows. For this intention, we are invited to pray today in a special manner.

What fashions a new, wonderful worldBy Fr. Sal Putzu, SDB

WE Christians have something wonderful to look forward to: a totally “new world.” This will consist in a condition of perfect happiness, characterized by the absence of any form of suffering and by the deepest experience of God’s saving presence. (See today’s Second Reading, especially vv. 3-4.)

Such a world, so different from the present one, will not be the product of man’s ingenuity, planning, or efforts. By ourselves, we are incapable

cooperation. He actually solicits it, gently and constantly. He wants us to be the ones who supply the labor, while He supplies the planning, the bricks, the mortar and the stones needed to build the “world” in which alone we will feel at home. In this way, the world without tears, death, mourning. . . will be not only a gift from God, but also the fruit of our cooperation.

In practice, then, the “new world” will be the result of two loves: God’s love for us, and our love for Him and our neighbor. This is quite an uneven partnership, for there is no

sacrificing love of God and neighbor which Jesus taught his disciples with his example, even more than with his words.

A love patterned after that of Jesus for his disciples is the only valid passport that will enable us to enter the “heavenly Jerusalem,” our true homeland. Without a Christ-like love, we would feel total strangers and out of place in God’s Kingdom. With it, we shall feel perfectly at home, and enjoy the fruit of even the tiniest acts of brotherly love done in imitation of Jesus, “the Teacher of love.”

God sees his own and cares for themBy Fr. Joseph Pellegrino

CHRISTIANS have a very interesting laundry service. Or at least it seems that way if you listen to the second reading from the Book of Revelation. People are presented from every nation carrying palm branches and wearing long white robes, robes that they washed and made white with the blood of the lamb. I’m sure you can all recognize that this is just a little sampling of the elaborate symbolism of the book of Revelation. The long white robes represent the baptismal commitment of people from every nation. Their palm branches refer to their being martyrs or witnesses to Christ. The white color means their purity, single purpose in life, to serve God. This purity, this whiteness, is attained through sacrifice. They wash their robes white then by following Jesus in sacrifice, in the blood of the lamb.

God is very much aware of their sacrifice, their efforts to serve his kingdom.

He knows us. He sees our efforts. He protects us. So often we have this terrible image of God as watching for us to slip up so that he can say, “Gotcha”. But God sees the entirety of our lives, not just our mistakes. He sees our intentions, our desires, and all that we do. I often will tell people that God sees sacrifices we make that have become such a part of our lifestyles that we just take them for granted. God sees them. Like the numerous times you stop whatever you are doing to make time for someone else, your spouse, your children, a person that needs your attention. God sees those times even if you don’t give them a second thought. He sees. He knows. He loves. He protects.

The reading from Revelation particularly applies to martrdom. Directed as all the readings during the Easter season are to neophytes, the newly baptized, as well as to all Christians to help us focus on the fundamentals of the faith, this reading reminds us that Christianity demands martyrdom. All Christians are called to be martyrs. The word martyr means witness. We may or may not be confronted with the choice of torture and death to preserve and give witness to our Christianity, but we always have to give witness to our being Christians. This means putting others before ourselves. It means standing up for what is ethically, morally right even when, as so often, we are in the minority and an object for scorn. It means keeping the source of our strength, our faith life, flourishing through prayer and meditation, through the sacraments and community worship. These are just some of the myriad of ways that we are called to give witness, be martyrs for Christ.

John saw a huge crowd there in heaven. A number no one could count. Today we ask ourselves, “Are we in that crowd? Are we wearing long white robes as a symbol of our commitment to Christ? Do we carry palm branches as a sign that we are witnesses to Christ, martyrs? Do we continually join Jesus in sacrifice, thus washing our robes in the Blood of the Lamb?”

Today we pray for the courage to live out our baptismal commitment.

of creating our own heaven. We are even unable to conceive it in our imagination, for we do not know what is really fulfilling for us.

The “new world” we eagerly await is the creation of God’s love for us. He alone knows what can make us really happy forever. He alone can make this plan a reality.

Yet , such a new world and new Jerusalem will not be simply a p r i c e l e s s g i f t d i s t r i b u t e d i n d i s c r i m i n a t e l y t o a l l m e n , including those who persistently reject it. God treats us as adults. He respects our freedom and values our

comparison between God’s role and ours. Yet, it is God Himself who has chosen us as His “partners.” Such has been His will and pleasure. It is His love which transforms our suffering and feeble efforts into a humble contribution to the building of the “house of love” that we call “heaven.”

That final result will be like a splendid flower blossoming out of a dark, small, unattractive seed — the seed of our life on earth . . . . The vital force that makes our poor efforts produce such a disproportioned result is our Christ-like love, the self-

Irenical approachout that persons may be freely aided to seek and encounter the truth. After all, that’s what Jesus really wants us to do so we may together find the “truth that sets us free” (Jn. 8:32).

The complete paragraph was quoting the words of Jesus in Jn. 8:31-32: “Jesus then went on to say to those Jews who believed in him: ‘If you live according to my teaching, you are really my disciples; then you will know the truth, and the truth will set you free.” Jesus talks about the freedom to do good, not the license to do evil. That is what freedom really is.

In this multi-faceted world, a world of so many opinions we must do our part to exert effort to search for the truth amid the many diversities of words and thoughts. Yes, amid the confusion of so

much unhappiness. Let’s seek for that touch of divine truth that will finally bring us the needed consolation. We must not forget the words of our divine Master—‘everyone who searches, always finds’ (Mt. 7:7).

Christ convinced people not just by mere words but mainly by His life and works that show God’s accompanying power. Towards the end of St. Mark’s gospel you read how God shows the powerful s igns or miracles of His approval. “These are the signs that will be associated with believers: ion my name they will cast out devils; they will have the gift of tongues; they will pick up snakes in their hands, and be unharmed should they drink deadly poison; they will lay their hands on the sick, who will recover” (Mk. 16:17).

Remind yourself that you’re a saint withinI really this person?” some of them gushed.

Many, many years later, the teacher received a phone call. One of her former students, who had become a soldier, was killed in battle. Would she want to attend the funeral?

She went and saw many o f h e r f o r m e r s t u d e n t s condoling with the bereaved family. As she stood beside the coffin, looking at the lifeless body of a young man in uniform inside, a middle-aged woman approached her. “Are you my son’s grade school teacher?”

“Yes,” she said, “you must be his mother. My deepest condolences.”

“I’d like to show something to you,” the mother said. “My son had this inside his wallet when he died.” She pulled out

a worn-out piece of paper. It was obvious that it had been folded and unfolded many times.

Even before it was opened, the teacher already knew what it was. It was the piece of paper that contained the list of positive qualities his classmates saw in him. Kept and read all through the years.

By that t ime, her other students had gathered around both of them.

A young man beside the teacher said, “Uh, I carry mine wherever I go too.”

A woman from behind said, “I still keep mine. It’s in my diary.”

Another man said, “I display my list on my desk at home.”

Another woman said, “It seems like all of us kept that paper all these years!”

The teacher was moved beyond words.

Why would a simple piece of paper mean so much?

Because here’s the truth: Life can be rough. At various time, it can even be cruel. Every time we fail, every time we receive criticism, every time we get rejected, we doubt our worth. We doubt our goodness.

We are very desperate for love.

We need to love the saint within us.

Friend, love yourself. Each day, celebrate your

positive qualities. Celebrate your goodness. Celebrate your beauty.

T h a n k G o d f o r h o w wonderful He made you.

Love the sinner and the saint within.

B7Vol. 17 No. 8April 15 - 28, 2013

CBCP Monitor Social Concerns

Road / B4

Name _________________________________________________ (Family Name) (Given Name) (Middle Name)

Mailing Address ________________________________________________________________________________________________Phone No.: ________ Fax No.: ________ E-mail: ___________Mode of Payment Check/PMO enclosed Cash Payment (Payable to: CBCP Communications Development Foundation Inc.)

_____________________________ Signature

PlEASE SENd TO:CBCP Monitor, P.O. Box 3601, Manila, Philippines 470 Gen. Luna St., Intramuros, Manila, Philippines | Tel (632) 404-2182 • Telefax (632) 404-1612Or e-mail this at cbcpmonitor@cbcpworld.com

SUBSCRIPTION RATES

The CBCP Monitor is published fortnightly by the CBCP Media Office, with editorial and busi-ness offices at 470 Gen. Luna St., Intramuros, Manila. PO Box 3601, 1076 MCPO • Domestic 1 Year Php 500.00 2 Years Php 900.00 • Foreign: Asia 1 Year US$ 55.00 • All Other US$ 80.00

CBCPMonitor

choose to become fully human, or to dehumanize himself. However, if his choice is the latter, he will not present it to himself in those terms. As Aristotle said, he must see what he selects as a good in order for him to be able to select it. If he chooses to rebel against the order of things, he will present this choice to himself not as one in favor of disorder, but as one for order – but of another sort. He will, as we have said, rationalize: vice becomes virtue. It is to the construction of this other sort of “order”, to this alternate reality, that we now turn. One of its modern architects was Rousseau.

Rousseau’s Inversion of AristotleJean-Jacques Rousseau (1712-

1778) turned Aristotle’s notion of Nature on its head. Aristotle said Nature defined not only what man is but what he should be. Rousseau countered that Nature is not an end—a telos—but a beginning: Man’s end is his beginning. He has no immutable nature. “We do not know what our nature permits us to be”, wrote Rousseau in his Emile. A 20th century version of this view was offered by John Dewey, who said: “human nature is not to have a nature”. There is nothing man “ought” to become, no moral imperative. There is no purpose in man or nature; existence is therefore bereft of any rational principle. This means there is no entelechy, no such thing as ‘having one’s end within,’ as Aristotle put it. In fact, reason itself is not natural to man, according to Rousseau – whereas Aristotle said it is man’s very essence. For Rousseau, the roots of reason are in the irrational. Reason is the servant of the passions, not of the truth.

Contra Aristotle, Rousseau asserted that man by nature was not a social, political animal endowed with reason. Unlike Aristotle, Rousseau does not begin with the family, but with an isolated individual in the state of nature, where the pure “sentiment of his own existence” was such that “one suffices to oneself, like God.” Nature becomes a secular substitute for the Garden of Eden. Yet this self-satisfied god was asocial, amoral and pre-rational. His couplings with women were random and formed no lasting attachment. The family was not natural to him. As Rousseau wrote in his Discourse on the Origin of Inequality , “… there was one appetite which urged him to perpetuate his own species; and this blind impulse, devoid of any sentiment of the heart, produced only a purely animal act. The need satisfied, the two sexes recognized each other no longer, and even the child meant nothing to the mother, as soon as he could do without her.” (Rousseau, in fact, abandoned his five children.) The Marquis de Sade expressed a thoroughly Rousseauian sentiment in his novel Juliette, when he wrote that “all creatures are born isolated and with no need of one another”.

It was only when through some unexplainable “accident” one man was forced into association with another that his godlike autonomy ended. “Man is by nature good”, said Rousseau, but we have somehow fallen from

NASSA surveys stand of 2013 senatorial candidates

THE National Secretariat for Social Action, Justice and Peace of the Catholic Bishops’ Conference of the Philippines exposed the stand of the 2013 Senatorial Candidates on various National Social Justice Issues such as mining, freedom of information, national land use policy, political dynasty, pork barrel, agrarian reform, same sex marriage, RH bill, divorce, and contractualization.

“As part of our Voters’ Education with our Diocesan Social Action network under the Good Governance Program, we sent out a survey to all Senatorial Candidates last month, aiming to gather and provide information on the candidates’ position on a wide range of national issues that affect the people and how candidates respond to them, in hope of raising some political consciousness of voters,” the CBCP-NASSA cited in a statement released on April 8.

The statement added that the issues are selected in the context of NASSA’s advocacies and the current trend of “development” in economic, political or social aspects.

The social advocacy arm of the CBCP clearly explained to the candidates that Election survey is an opportunity for the people to discern whether they want future lawmakers to be truly for the people, or for profits or the influential in society.

“As we make public the findings in the survey, we hope that both candidates and voters can re-align their action and plans (hopefully towards a more equitable and just society) according to the information we will disseminate and apply critical analysis which can form a basis of their final vote,” CBCP-NASSA stated.

“We chose to send our survey to the candidates via their declared political parties, as well as all published and available contact means. However, we found difficulties in identifying the contact details like phone, fax and emails of the declared Political Parties the candidates belong to; and when we did find, some of them have changed and the offices either refused to receive other candidates of the same party, or gave us the contact details at the senate or congress offices so we can approach ourselves,” NASSA furthered.

However, the CBCP-NASSA still have to contact the candidates one by one, like independent candidates. There were also some candidates who do not have contact details in the web site and other personal and intrusive ways have to be employed to reach them. For offices or representatives who have received the surveys and have promised to submit, many of them still have

not done so past the deadline.In the survey process, NASSA has taken

note of the following: 1) the political party headquarters did not seem to be coordinating with their own candidates as they had to still contact them one by one eventually and still not responded at all; 2) some candidates are not reachable through their personal or published contact means; 3) some are also passing around on who and how to talk to them directly on the survey questions; and 4) some candidates did not put a clear position. Therefore many candidates’ positions and responses were missing.

During National Social Action General Assembly (NASAGA) last August 2012 and subsequent meetings and orientation seminars, it was clear that voters’ education for the upcoming election will be one of the main focus of the network, both at the diocesan and national levels. While at diocesan and local levels, the issues of concern would be different, NASSA at the national level has identified 10 national issues mostly related to current or upcoming Bills/Laws and targeted the Senatorial Candidates.

The survey will be used for the on-going voters’ education in all dioceses and other religious groups. (SocialActionNews)

Caritas Manila helps restore dignity of NBP inmates through art

IN cooperation with Shangri-la EDSA Plaza, Caritas Manila held a three-day Art Exhibit at the Level 3 of the Shangri-la Plaza Mall on April 12 to 14, 2013.

Dubbed as “Restoring Dignity Through Art”, Caritas Manila showcases art pieces and products made by inmates from the National Bilibid Prison and urban poor communities being assisted through its Livelihood and Restorative Justice (RJ) Programs.

Featuring pyrography on wood as the art medium, proceeds of the sale of the art pieces will financially support the inmates’ families. Such empowerment helps restore their dignity despite serving time for their offenses.

The products, as part of Caritas’ Social Entrepreneurial Program, are being sold and marketed by Caritas Margins, getting its name from the “marginalized” sector: the prisoners and the urban poor. As Pope Francis has divinely been inspired by St. Francis of Assisi, the Church defends “the poorest, the weakest, and the least important” in society.

Caritas Manila is the lead social services and development ministry in the Archdiocese of Manila, chaired by Luis Antonio G. Cardinal Tagle. Caritas Manila has been exemplifying its “Church of the Poor” mission since 1953. It celebrates its Diamond Jubilee in October this year.

To know more about our programs and how you can help, visit www.caritasmanila.org.ph or call (632) 562-0020 to 25. (Caritas Manila/SocialActionNews)

Inmates sell their products to prison guests in this file photo.

FILE

PH

OTO

Nature. What man has become is the result not of Nature but of this “accident”, which also in some way ignited his use of reason. Rousseau stresses the accidental character of man’s association in society in order to emphasize its unnaturalness and artificiality. It was not necessary. In fact, it shouldn’t have happened. Aristotle taught that you cannot reach perfection by yourself; man needs society and the political order to reach his full potential. The polis is necessary to him. Rousseau asserted the opposite: man begins in perfection, which the formation of society then takes from him.

Here is how Rousseau stated his thesis in his Discourse on the Origin of Inequality: “… this state [of nature] was the least subject to upheavals and the best for man, and that he must have left it only by virtue of some fatal chance happening that, for the common good, ought never to have happened. The example of savages, almost all of whom have been found in this state, seems to confirm that the human race had been made to remain in it always; that this state is the veritable youth of the world; and that all the subsequent progress has been in appearance so many steps toward the perfection of the individual, and in fact toward the decay of the species”.

In his Discourse on the Sciences and Arts, Rousseau purported to show the destructive influences of civilization and “progress” on men, whose “minds have been corrupted in proportion as the arts and sciences have improved”. In his workRousseau, Judge of Jean-Jacques, he describes himself as having advanced the “great principle that nature made man happy and good, but that society depraves him and makes him miserable....vice and error, foreign to his constitution, enter it from outside and insensibly change him.” Speaking of himself in the third person, Rousseau wrote that “he makes us see the human race as better, wiser, and happier in its primitive constitution; blind, miserable, and wicked to the degree that it moves away from it.”

The society resulting from that “fatal chance happening” has corrupted man. This is Rousseau’s substitution for original sin. Through his association with others, man lost his self-sufficient “sentiment of his own existence.” He began to live in the esteem of others (amour propre), instead of in his own self-esteem (amour de soi). In this way man was “alienated” from himself and enslaved to others. This is what Rousseau meant when he said, “Man is born free and everywhere he is in chains”. Here we see in Rousseau the origin of Marx’s idea of exploitation, carried through, in more recent times, to Jean-Paul Sartre’s existential assertion that: “Hell is other people”. If hell is other people, then heaven must be oneself.

Nonetheless, Rousseau knew that the pre-rational, asocial state of blissful isolation in the state of nature was lost forever, much as was the Garden of Eden. But he thought that an all-powerful state could ameliorate the situation of alienated man. The closest man can come to secular salvation is to abolish those dependent

forms of association which have enslaved him to other men and kept him always outside of himself. He must sever, as much as possible, his relations with his fellow members of society so he can return the sentiment of his own existence to himself. How can this be done?

The state demands complete dependence

Rousseau described the accomplishment of this condition: “Each person would then be completely independent of all his fellowmen, and absolutely dependent upon the state”. The state could restore a simulacrum of that original well-being by removing all of man’s subsidiary social relationships. By destroying man’s familial, social, and political ties, the state could make each individual totally dependent on the state and independent of each other. The state is the vehicle for bringing people together so they can be apart: a sort of radical individualism under state sponsorship.

Rousseau’s program was to politicize society totally and his first target was society’s foundation—the primary means by which men are curbed of that total self-absorption to which Rousseau wished them to return—the family. To destroy the family Rousseau proposed that its primary function of educating its children be taken from it and given to the state. “The public authority, in assuming the place of father and charging itself with this important function (should) acquire his (the father’s) rights in the discharge of his duties”. The father is supposed to console himself with the thought that he still has some authority over his children as a “citizen” of the state. His relationship with his children has metamorphosed into a purely political one.

Rousseau’s attack upon the family and his exclusive reliance upon the state as the vehicle of man’s redemption is the prototype for all future revolutionaries. The program is always the same: society, responsible for all evils, must be destroyed. To promote universal “brotherhood”, the only source from which the word “brother” can draw meaning—the family—must be eliminated.

Once society is atomized, once the family ceases to interpose itself between the individual and the state, the state is free to transform by force the isolated individual into whatever version of “new man” the revolutionary visionaries espouse.

The artificial familyHere is the point of huge

significance for our subject. If the family is artificial in its origins, as Rousseau claimed, then it can be changed and rearranged in any way the state or others may desire. It is simply a shift in convention, a change in a cultural artifact. We can revise human relations in any way we choose. Whoever has sufficient power may make these alternations to suit themselves. There is no standard in Nature to which they must adhere or by which they can be judged. If we do not have a Nature, then there could not possibly be a problem with homosexual acts or same-sex marriage – or with many other things, as well. Pointing out that there has never been such a thing as homosexual marriage in history is superfluous to this point of view since man’s “nature” is malleable. It is the product of history. History moves on and man changes with it. Or rather man can change himself according to his desires, as long as he has the means to do so. Since things do not have ends in themselves, they can be given ends by whoever is powerful enough to do so.

This is the philosophy of the Sophist Callicles in the Gorgias, when he says to Socrates: “the fact is this: luxury and licentiousness and liberty, if they have the support of force, are virtue and happiness, and the rest of these embellishments—the unnatural covenants of mankind—are all mere stuff and nonsense” (492c). With the support of force, virtue becomes whatever you choose. It is not conforming your behavior to the rational ends of Nature, but conforming things to your desires. Reason becomes your instrument for doing this. For Rousseau, man is a creature of desire and appetites, to which his reason is subordinated. Rousseau’s host in England, David Hume, wrote in A Treatise on Human Nature:

“Reason is, and ought only to be, the slave of the passions and may never pretend to any office other than to serve and obey them”. Reason is not, then, the means by which man reaches his end in the knowledge and contemplation of the good. It is a tool for satisfying the passions. The inversion of Aristotle is complete.

Natural laws or natural rights?A modern day version of

Callicles would not speak as frankly as he did to Socrates. He would cloak his inversion of natural law in the language of “natural right”, so that it might seem to be the same, while actually being its opposite – just as did Rousseau. If you are an active homosexual, you claim a “right” to sodomitical acts and same-sex marriage. Though “natural right” sounds like natural law, it is not, as Fr. James Schall has explained, at all similar. “Modern natural right theory”, he writes, “is a theory of will, a will presupposed to nothing but itself. In its politicized formulation, it has been the most enduring and dangerous alternative to a natural law that is based in the ontological reality of what man is.

Once natural right becomes the understood foundation of political life, the state is free to place any content into it that it wants, including the rewriting or elimination of natural law. The older constitutional tradition thought that the state was itself both a natural result of man’s nature and, in that capacity, a check on the state. But if man has no ‘nature,’ he is freed from this restriction. Modern natural right means that nothing limits man or the state except what he wills. He

can will whatever he can bring about whether or not it was held to be contrary to natural law.” Nothing less than this is what is playing itself out in the same-sex marriage struggle.

Though not directly speaking of Callicles or Rousseau in Salt of the Earth, the then-Cardinal Joseph Ratzinger said something that characterizes this school of thought: “the idea that ‘nature’ has something to say is no longer admissible; man is to have the liberty to remodel himself at will. He is to be free from all of the prior givens of his essence. He makes of himself what he wants, and only in this way is he really ‘free’ and liberated. Behind this approach is a rebellion on man’s part against the limits that he has as a biological being. In the end, it is a revolt against our creatureliness. Man is to be his own creator—a modern, new edition of the immemorial attempts to be God, to be like God.”

This is the anthropological and metaphysical perspective within which the same-sex marriage movement makes its case. To accept same-sex marriage means to accept the entire perspective from which it comes, including the assertion that “human nature is not to have a nature”. But natural law is nothing other than what it is to be a human being. Its rejection is a denial of humanity, of what is.

(Robert R. Reilly is the author of The Closing of the Muslim Mind. He is currently completing a book on the natural law argument against homosexual marriage for Ignatius Press. This article is lifted from MercatorNet that has republishing agreement with CBCP Media Office.)

B8 Vol. 17 No. 8April 15 - 28, 2013

B8 CBCP Monitor

IN the future, humanity is taken over by extra-terrestials called the Souls. Although they are peaceful and caring, the Souls need to enter into a human body and take over its mind and life. Melanie Stryder (Ronan), one of the remaining uninhabited humans, is captured by the Seeker (Kruger) and infused with the soul named Wanderer in the effort to discover the whereabouts of the last groups of insurgent humans. However, Melanie fights back and struggles to control her mind and body. Wanderer, in the meantime, discovers Melanie’s past, grows sympathetic towards her plight and slowly forms an alliance with her. Together, they escape the attepmt of the Seeker to transfer Wanderer into another body and enter Melanie herself so she can get the information she needs. Melanie and Wanderer flee into the desert and is soon found by her Uncle Jeb (Hurt). They are taken into the insurgent’s hideaway where Melanie is reunited with her boyfriend Jared (Irons) and little brother Jamie (Canterbury). However, the group, save for Uncle Jed, do not realize Melanie is still alive and almost has her killed believing she is an evil parasite. Slowly, the humans and Wanderer begin to understand and appreciate each other and stand side by side for the survival of their own race.

The host’s storyline shows potential with its unique take on alien invasion and Meyer’s subtle spirituality. As an author, she is consistent in her respect for life and dignity of humanity. But the film translation suffers irrevocably either from poor script or from the source material itself. The film falls flat with an unimaginative screenplay, painfully dragging direction and overall monotonous performances from the cast. The love triangle is just dreary. The romantic build, just like the plot development, takes up so much time and patience. But the worse part is how the writer/director chose to show Melanie and Wanderer living together in the same body. The production design is laughable in its simplistic assumption that aliens and advance technology should only be pristine white or mirror-plated. These scenes hurt the eyes as much as they hurt one’s sanity. The host is easily one of the worst movies adapated into screen.

The film makes one notable premise—peaceful co-existence. Be it outer space creatures and human beings, the normal and the supernatural, or primitive and advance technology, co-existence, according to the film, is possible provided there is respect and love. Meyer presents alien invaders as the SOUL—peaceful, kind, trusting, and overall good natured except that they need a body to live in, while humans are violent, aggressive and selfish. Her premise may lack theological or literary depth but it leads us to ask what it means to be human. Does possessing free will and a body suffice or is humanity something at the core of life where love, respect and sacrifice exist. There is a sense of spirituality in the film as it echoes how we understand lour body and soul. It parallels the struggle most people encounter as they resolve the conflict between human and divine will. More than trying to save humanity from invaders, the film is a story about the nature of love—for family, friends and life.

Features

TITLE: The HostCAST: Saoirse Ronan, Jake Abel, Max Irons, Chandler

Canterbury, Frances Fisher, Diane Kruger, William Hurt

DIRECTOR: Andrew NoccolGENRE: Sci-Fi DramaLOCATION: Future timeDISTRIBUTOR: Open Road Films Entertainment Films

Distributors / Viva FilmsRUNNING TIME:125 minutes.TECHNICAL ASSESSMENT: MORAL ASSESSMENT: CINEMA Rating: V14MTRCB rating: PG 13

Technical Assessment

PoorBelow averageAverageAbove averageExcellent

Moral Assessment

Abhorrent Disturbing AcceptableWholesomeExemplary

FILM is indeed a powerful medium for teaching history. Had we not watched Lincoln and been awed by the riveting performance of Daniel Day-Lewis, the United States’ 16th president would have remained in our mind as nothing more than a shiny marble statue.

Lincoln chronicles the last month, January 1865, in the life of Abraham Lincoln, the 16th president of the United States, as he zeroes in on the last and greatest win of his political career—the abolition of slavery in America.

Director Spielberg does right in depicting a Lincoln that is at once iconic and human. Far from being a traditional bio-pic that tends to paint a glossier-than-reality picture of a revered character, Lincoln shows how a principled man may still be admired despite his political savvy that enabled him to resort to the maneuverings prevalent in his time.

President # 16 has been played by so many estimable actors since 1930, but in Lincoln, the role is not played, it is lived—to the point that it becomes difficult to tell whether it is the actor Day-Lewis inhabiting the Lincoln character, or the spirit of Lincoln inhabiting the actor’s body. A well-chosen cast combined with matchless supporting performances—notably by Tommy Lee Jones (as Thaddeus Stevens) and Sally field (as Mary Todd Lincoln) add to an authentic reliving of Lincoln’s struggle towards his goal. To the last detail, the rich production sets are adjudged faithful to Abe’s life and times, bringing the past vividly back to life to afford the viewer a peek into history.

The sessions in Congress where the battle over the 13th Amendment is raging is particularly eye-opening to contemporary political observers.

They reveal that some things in the field of public service have not changed—and perhaps never will—such as under the table deals, patronage positions as bribes, presidential strategizing and pressure on the House of Representatives to ensure the passage of an amendment, etc. The latter may evoke a feeling of déjà vu in people quite familiar with the debates that not too long ago raged over an RH bill in the Philippine Congress, and the nonchalance with which some lawmakers dismissed the Executive railroading of the contentious bill. In his rush to pass the 13th amendment, Lincoln utilized all the tricks in his arsenal. Sounds familiar? But of course, presidential maneuvering

TITLE: It takes a Man and a Woman

LEAD CAST: John Lloyd Cruz, Sarah Geronimo, Isabelle Daza, Matet de Leon, Joross Gamboa, Guji Lorenzana, Rowell Santiago, Gio Alvarez

DIRECTOR: Cathy Garcia-Molina

SCREENWRITER: Carmi Raymundo

GENRE: Drama, Romance, Comedy

RUNNING TIME: 120 minutes DISTRIBUTOR: Star Cinema

& Viva Films LOCATION: PhilippinesTECHNICAL ASSESSMENT: ½

MORAL ASSESSMENT: ½

CINEMA rating: V 14MTRCB rating: G

of the Legislative branch takes on a different coloration depending on the issue at hand: a law abolishing slavery is not the same as a law establishing a contraceptive mentality.

It might also come as some form of warped consolation to Filipinos that their present-day solons’ (mis)behavior is civil compared to that of the insult-hurling American counterparts in 1865. If in 1865 their congressional session room resembled a saloon filled with trigger happy cowboys, ours in 2012 was simply reminiscent of classroom of overgrown kindergarteners who couldn’t differentiate between study and play. One noticeable thing, though: the 1865 lawmakers

Rediscovering the heart of faith—serviceBy Fr. Shay Cullen

WHEN he bent down on his knees in the youth detention jail in Rome last Holy Thursday, washed and kissed the feet of the juvenile prisoners and also a mother and child and a Muslim, Pope Francis sent a message to Catholic Church leaders and to the world. It seems to say, change is here, we have to leave behind the pomposity, clerical child abuse and domination wherever it may be, and be humble servants of the poor and the wretched and give them dignity, justice and hope.

“To wash your feet, this is a symbol, a sign that I am at your service. But it also means that we have to help each other.” He then showed understanding of youthful impetuosity and their quickness to anger.

“It was normal to get mad at others, but let it be, let it be. If that person asks you a favor, do it. Let’s help each other. I do it with my heart because it is my duty as priest and as Bishop; I have to be at your service. It’s a duty that comes from my heart because I love doing this, because this is what the Lord taught me.”

He was of course imitating Jesus of Nazareth who washed the feet of his disciples as would a humble servant. Jesus was a charismatic leader with a passion for justice, equality and sought a spiritual and social revolution. How could the future leaders of the church be credible and teach, guide and expect others to follow moral principles and behavior,

if they themselves did not teach by example. That is what Jesus was saying by his actions. Pope Francis seems to be repeating that message.

Blessed are the poor, Jesus said, theirs is the kingdom of God. This is what Pope Francis was saying also in a symbolic way. He sees a Church where humility has been replaced with arrogance and pomp, and privilege has replaced compassion and justice. He knows that abusive priests were allowed by some irresponsible Bishops to continue to abuse children with impunity. He knows that despite past apologies to victims by the previous Popes, church structures have not changed sufficiently to restore the trust and confidence of Catholics in the Church as a reliable, open, transparent, credible institution. Mitered heads may soon roll. Since his installation several years ago, my Bishop has never visited the homes for the juveniles in conflict with the law or the homes for the sexually abuse victims.

It’s time to changeJesus challenged the religious

authorities and infuriated them. Then they plotted his downfall and had him convicted as a political rebel and given the death penalty. They accused him of trying to be a King when in fact that was what he totally repudiated. That is the cruel drama that we re-enacted last Holy week. Pope Francis will be walking on a few precious toes before long.

Jesus gave us the example of that special challenging love that drives a person to care for the stranger, and to help the poorest and most exploited and abused of society.

We can clearly see the message of Pope Francis when he was on his knees before the prisoners. He established by his words and action the rights, dignity and the fact that they should have a place in the world. He seems to be signaling to all Catholics to be a servant, a helper and to realize that being a follower of Jesus of Nazareth has duties and obligations that go far beyond attending mass and church ceremonies. This is what Pope Francis said of his mission today.

“I would like it to go out to every house and every family, especially where the suffering is greatest, in hospitals, in prisons. Most of all, I would like it to enter every heart, for it is there that God wants to sow this Good News: Jesus is risen, there is hope for you, you are no longer in the power of sin, of evil! Love has triumphed, mercy has been victorious!”

Well, it’s going to be a troubling future for many a traditional conservative cleric if the Pope expects the clergy to do as he does and skip the scarlet robes, gold braided vestments and privileges and live outside the gilded palaces in small apartments like the Pope himself. Next, he might expect them to take public transport like he did as Bishop and Cardinal in Buenos Aires or even more challenging, to imitate Jesus of Nazareth.

hurled verbal darts at one another, but God was acknowledged in the process of lawmaking. In the 2012 RH arena… well, make your own conclusions.

Kudos to the Spielberg-Kushner tandem that brought out the Oscar-winning performance of Day-Lewis, the Abraham Lincoln that came alive onscreen proves worthy of the reverence accorded him by his countrymen—a doting father, a sympathetic husband, a statesman made of fire and ice, wisdom and wile, a soul blessed with courage and grace, a human being who passionately went after his dream and paid the price for it. Certainly a very, very far cry from being a mere marble monument. (Teresa R. Tunay, OCDS)

© V

atic

an R

adio

Fac

eboo

k P

age

Pope Francis washes the foot of a young inmate in Rome’s Casal del Marmo during the Mass of the Lord Supper on Holy Thursday.

Vol. 17 No. 08April 15 - 28, 2013

CBCP MonitorC1

The CrossA Supplement Publication of KCFAPI and the Order of the Knights of Columbus

CATHOLIC Bishops’ Conference of the Philippines (CBCP) Media Director Msgr. Pedro Quitorio III was awarded with the exclusive edition of KCFAPI watch led by KCFAPI Chairman Hilario G. Davide, Jr., KCFAPI President Guillermo N. Hernandez and KCFAPI Executive Vice President Ma. Theresa G. Curia. Also in photo are State Deputies Arsenio Isidro Yap (Luzon), Rodrigo Sorongon (Visayas), Balbino Fauni (Mindanao), and KCFAPI Independent Trustees Juan Abraham Abando, and Emiliano Deliverio.

Roy

Lag

arde

/ C

BC

P M

edia

FBG awards BC Holders with ‘timeless watch’THE Fraternal Benefits Group (FBG) of the Knights of Columbus Fraternal Association of the Philippines, Inc. (KC-FAPI) awarded qualified Benefit Cer-tificate (BC) holders with the exclusive edition of KCFAPI watch last April 5 at the Social Hall, Fr. George J. Willmann SJ Center in Intramuros, Manila.

“With KCFAPI’s aim to increase the coverage of our KC members and their families, we have launched this pro-gram inspired by no less than the Chair-man of the Board of Trustees, honorable former Chief Justice Davide,” said Vice President for Fraternal Benefits Group Gari M. San Sebastian.

He added that the watch is the symbol and reminder for the BC holder of their continuing support and dedication for the coverage that they availed of from KCFAPI.

“This is not actually for the KCFAPI only but for their [Brother Knights] families and beneficiaries as well. This is just a first step so that all our BC Holders may later find value on their insurance coverage at KCFAPI. And as a member, this is the primary objective of the K of C: to render financial assistance to our members and families and through the insurance program that we are able to manifest or concretize the primary duty of a Knight which is to be a provider whether he sticks around or provide his families’ benefit who will be left behind,” San Sebastian added.

He also cited that the KCFAPI Watch is a privilege and a reminder that they will enjoy the 24/7 coverage or what they called the insurance benefits from KCFAPI just like what the 26 brother knights and families did —they were

able to avail the KCFAPI watch.“We would like to thank first and

foremost the guidance of the Holy Spirit through the inspiration and initiative of our Board of Trustees led by Chairman Davide, KCFAPI President Hernandez, State Deputies and the management who are very supportive of the FBG programs and acknowledge the group effort of our sales force from Area Managers and Fraternal Counselors. With this, we are requesting all our members to avail this privilege as a Knight and at the same time to increase their coverage up to the maxi-mum level,” San Sebastian furthered.

FBG Manager Michael Cabra also acknowledged the awardees through his message.

“I would like to take this opportunity to congratulate all the KCFAPI watch recipients –a big number of them from

Luzon Jurisdiction, for the KCFAPI employees who availed of the 2 mil-lion benefit program, thank you for setting the example. You really Walk your Talk! For the FCs who were able to convince their BC Holders (KCFAPI Watch awardees), may you have more JUMBO FYCs to come,” Cabra said.

The ‘timeless watch’ has the signature of KCFAPI Chairman and former Chief Justice Hilario G. Davide, Jr. inscribed on it. It was launched late last year during the weeklong celebration of KCFAPI’s 54th anniversary. To avail of the watch, the Benefit Certificate (BC) holder must get a P2,000,000.00 cover-age on a single Benefit Certificate.

Chairman Hilario G. Davide, Jr. delivered an inspiring message and re-marked that his signature on the watch is the same signature he affixed on

documents when he was at the Supreme Court and a Philippine Representative to the United Nations.

Among the prominent awardees were the KCFAPI President Guillermo N. Her-nandez, KCFAPI Executive Vice Presi-dent Ma. Theresa G. Curia, and Catholic Bishops’ Conference of the Philippines Media Director Msgr. Pedro Quitorio III.

Other awardees were Danilo Sanchez, Milagros Sanchez, Maria Ofelia Som-era, Gari San Sebastian, Angelito Bala, Edwin Dawal, Christine Joy Infante, Michael Cabra, Neil Jerome Rapatan, Adrian Boston, Jude Bigornia, Anthony Boaging, Emilia Boaging, Ana Kristel Yap, Virgilio Matias, Elena Bernabe, Gerardo Alday, Marcial Abucay, Ar-lene Flores, Manueline Garcia, Reupert Manuel Garcia, Arnel Uy, and Rema Pazvia Cabatu. (Yen Ocampo)

KC Phl welcomes St. Camillus’ relicTHE Fourth Degree Honor Guards of the Knights of Columbus in the Philippines provided security for the relic of the Heart of St. Camil-lus de Lellis, patron of the sick and hospitals, which arrived in the country last February for a series of pilgrimages until March 10.

Brother Knights all over the country were requested to ac-company the relic in its series of pilgrimages across the nation in preparation for the 400 years Anniversary Celebration of St. Camillus’ death in July 2014.

The relic was brought to Davao City last March 4 to 5.

Meanwhile, Fr. Renante Sentillas,

rector of St. Camillus College Semi-nary, advised sick people not to lose hope as the help coming from God is ever present through the various health care ministries being imple-mented and other people willing and ready to serve them.

“The sufferings we experience in our daily life can be redemp-tive and salvific if we accept them, bear them, and carry them in our daily life. It is not that easy, but it is not impossible,” Sentil-las added. “Many sick people have lived saintly and heroically braved Christian life by carrying their sufferings wholeheartedly.” (KC News/Jennifer M. Orillaza)

Inset is a photo of St. Camillus’ relic escorted by Brother Knights and authorities in Calbayog City. (Photo from The Camillians‘ official Facebook page)

Relic of St. Camillus in Mindanao

Relic of St. Camillus. This re-cent picture was taken at the Chapel of Southern Philippine Medical Foundation where the 4th Degree Honor guards of various Davao 4th degree As-semblies provided the security and honor from the airport to the different hospitals in Min-danao. These Honor guards were from Mabutas Assembly, Davao Gulf Assembly and Clo-

vis Thibault Assembly headed by their different Faithful Navi-gators: Alberto Malcampo, Boy Pancha and Hernando Jordan, respectively. District Master Rey Trinidad coordinated with these assemblies for a smooth, orderly and peaceful guarding of the relic of St. Camillus de Lellis, the patron Saint of the sick, hospital and healthcare workers. (MindanaoNews)

Council 5739 helps build seminaryTHE Knights of Columbus’ San Fabian Council 5739 helped in the ongoing con-struction of Mary Help of Christians Theology Seminary of the Archdiocese of Lingayen-Dagupan in Barangay Palapad, Pangasinan.

The Council Chaplain and Parish Priest Msgr. Oliver E. Mendoza tapped the services of the local Brother Knights to contribute vol-untary workforce in the ongoing construc-tion of the seminary, according to Brother Pompeyo Tercero.

“Some materials, like the bricks came from Laguna and Mindoro. Hopefully, this semi-nary will be blessed by Archbishop Soc on May 28 or in June before the start of school year 2013-2014,” he added.

The San Fabian Knights of Columbus Council 5739 also planted trees around the vicinity of the construction site.

Meanwhile, the San Fabian Council is con-tinuing its visitation of the Icon of Our Lady of Perpetual Help every week. Voluntary donations given every 9th day of the novena

will go to the Olupan ng mga Pari para sa Bokasyon or the K of C Priestly Vocation Program.

“To date we have already received an amount of ten thousand pesos remitted to

the parish office for credit to the vocation account of the Archdiocese. This council activity is continuous and passes each mem-ber's family whole year round,” said Tercero. (KC News)

Members of the Knights of Columbus Council 5739 render voluntary work to build the Archdiocese’s Mary Help of Christians Theology Seminary.

Luzon Jurisdiction gets ‘triple number one’FOR the third time for this Columbian Year 2012-2013, the Luzon Jurisdiction of the Knights of Columbus in the Philippines received “Triple Number One” in the three ma-jor categories of recruitment in gross intake, membership growth net of suspensions, and net of suspensions, deaths and withdrawals.

“We got this Triple Number One as of March 29. Category ‘One’ is the most difficult. Last Columbian Year 2011-2012, Mindanao was 12th, Luzon was 14th and Visayas was 18th. All three jurisdictions were never a factor in the top five of category ‘One’ - Gross Intake,” said Lu-zon Deputy Arsenio Isidro Yap.

He added that since middle

of December, they were already a serious contender in all three major categories until the his-toric Valentine's Day and the day after they got the Triple Number One for two consecu-tive years.

“Three months to go and I'm hoping, I'm praying and I'm dreaming that our Jurisdiction would make history by being Triple Number One for the Columbian Year 2012-2013. A feat that is difficult to achieve if ever it was achieved at all by any jurisdiction in the past and with the concerted effort of the State Officers and District Deputies. Let us encourage our Grand Knights to do their part and make this dream a reality,” said Yap. (Luzon News)

Mass Wedding

Mass Wedding. K of C Council 4639 in General Santos City sponsored a "Kasalang Bayan" wherein 12 couples recently said "I Dos" at the Our Lady of Peace and Good Voyage Church. Council members and the Daughters of Mary Immaculate (DMI) acted as wedding sponsors.

Feeding Program

Feeding Program. More than 100 children in Nueva Ecija became beneficiaries of the Knights of Columbus Council 4073’s feeding program held recently in coordination with the Vialogo Company.

The CrossC2 Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor

Hilario G. Davide, Jr.

Guillermo N. Hernandez

Chairman’s Message

President’s Message

The Cause for the Beatification of Father George J. Willmann, SJEMULATING the virtues that bespeak of sanctity of a person, like Father George J. Willmann, is what we need today to draw us into a deeper living out of the fullest meaning of our Catholic Faith in the context of increasing secularism. Thus, we believe, is one of the most important objec-tives in initiating the Cause of the good Father George.

As prescribed by the Congre-

gation for Causes of Saints in Rome, a person may be elevated to the honors of the altar if he has lived up to a “heroic” degree of the supernatural virtues of faith, hope and charity, as well as the cardinal virtues of prudence, justice, fortitude and temper-ance. We believe that Father Willmann practiced them all to an exceptional degree.

In order to establish and wid-

en the fame of Sanctity of Father Willmann, may we call on all Brother Knights, their families and friends to respond to the following appeal:

• Submission of testimonies on Fr. Willmann’s heroic virtues;

• Recitation of Prayer for his Beatification in private and dur-ing K of C meetings and affairs;

• Invocation of his interces-sion in our prayers;

• Submission of Reports on answered prayers through the intercession of Father Willmann;

• Visitation of his tomb in the Sacred Heart Novitiate Cem-etery, Novaliches, Quezon City.

• Membership to Fr. George J. Willmann Fellows.

This is a challenge for all of us Knights of Columbus members, who dearly love Father George J. Willmann, SJ.

Michael Cabra

My Brother's KeeperGolden Eggs with KCFAPI

Prayer for the Beatification of Father George J. Willmann, SJLORD God, look down upon us, your children, who are trying to serve You with all our hearts, in our beloved land, the Philippines. Deign to raise Fr. George J. Will-mann, of the Society of Jesus, to the honors of the altar.

He is the wise, strong, cheerful, dauntless model that all of our Filipino men need in this new era, in this new millennium. He was your Knight, Your gentle warrior, especially in his ministry with the Knights of Columbus.

A man leading other men, in the war of good against evil, in the war of the Gospel of Life against the Culture of Death. Make him the lamp on the lamp stand giving light to all in the house.

Make him the city set on the mountain, which cannot be hid, so that all of us may learn from his courage, his integrity, his in-domitable spirit in the struggle to lead men to God, and to bring God to man. We ask you this through Christ our Lord. Amen.

EGGS, in general, are a tra-ditional symbol of rebirth. In Christianity, they symbolize the empty tomb of Jesus. Though an egg appears to be like the stone of a tomb, a bird hatches from it with life. Similarly, the Easter Egg, for us Catholics, is a reminder that Jesus rose from the grave, and that those who believe in Him will also experi-ence eternal life.

We at KCFAPI feel the same way for every benefit certificate delivered to our fellow Brother Knights and family members. We believe that in each Benefit Certificate we deliver, a new life will soon benefit from it. The period of insurance con-tribution may appear like a 40 day season of Lent for some, but maturities and Family Benefit is indeed like a Golden

Egg found during the hunt on Easter Sundays.

KC Assurance plan is one example of a Golden Egg. A forty year old Brother Knight who gets a P1Million insurance coverage will only save about P80,350 every year. It is only P220.00 per day for the next 6 years. He would have contrib-uted only a total of P482,100 for a P1Million insurance coverage

which increases every year until it doubles to P2Million on the ninth year and up. No other financial company can offer this much of a guaranteed protection. Indeed a Golden Egg available only for K of C Brother Knights and immediate Family members.

For a comprehensive presen-tation of KC Assurance plan, please feel free to contact a fraternal counselor in your area.

FBG to hold Service Training in 3 JurisdictionsTRAINING is the key to compet-itiveness and staying competi-tive is the key to sustainability.

With this as inspiration, the Fra-ternal Benefits Group (FBG) of the Knights of Columbus Fraternal Association of the Philippines, Inc. (KCFAPI) conducted a simultane-ous Fraternal Service Training nationwide which started second week of April and runs until the fourth week of the month.

The training will provide an opportunity and broad struc-ture for the organization and will also help the participants

in attaining their personal growth, according to Fraternal Benefits Group Manager Mi-chael Cabra.

Specific topics to be discussed are the sales processes and plans and programs of the group. The training also aims to help the fraternal counselors become fa-miliarized with the Order of the Knights of Columbus and history of the insurance arm of the Order.

An Area Managers’ meeting was also held on April 16 at the KCFAPI Social Hall in Intramu-ros, Manila. (Yen Ocampo)

FBG visits Northern and Northwestern LuzonTHE Fraternal Benefits Group of the Knights of Columbus Fraternal Association of the Phil-ippines, Inc (KCFAPI) headed by the Vice President for FBG Gari San Sebastian held a se-ries of meetings in Northern and Northwestern Luzon from March 26 to 28.

More than 20 Fraternal Coun-selors attended from Northern Luzon Cordillera Braves includ-ing the Area Manager of the Year Salvador R. Aspuria, Sr. and three other awardees including the FC of the Year Runner Up, Anthony N. Boaging.

“We discussed about the first quarter performance and activity strategy to hit early attainment and target in 2013 and to surpass their performance in 2012. I also gave them some updates on KCFAPI products, sales analysis, product re-orientation, FC incen-

tives programs, and FBG plans and program for the year,” said San Sebastian.

Meanwhile, the KCFAPI-FBG went to Vigan with the North-western Luzon Thunders last March 27.

“One of the District Deputies Mario Valmaceda handed over to me a new council, a newly formed council for possible chartering within this year,” San Sebastian added.

He likewise mentioned that the Northwestern Luzon Thun-ders group was able to hit their first quarter target and according to Area Manager Josefino Va-lencia, they are very optimistic that they will hit their assigned targets for the year.

He added that they also held a membership campaign for growth & development and FC recruitment. (FBG News)

EASTER Sunday is the greatest solem-nity of the Liturgical year—more than Christmas or any other major celebra-tions. It is the feast of feasts. It is the day that gives meaning to all our days. “If Christ has not risen, our preaching is useless and so is your faith,” says St. Paul in his first letter to the Corinthians (15:14).

This may be the reason why the Eas-ter Vigil celebration is so elaborate. It has so many readings that details about how God prepared the world for the resurrection of His Son by dying on the cross and ultimately becoming victorious over death. In this celebration, there is also the blessing of the fire, the lighting of the paschal candle and the renewal of baptismal promises.

The Easter liturgy is not only nostalgic about those Easter celebrations when I was young in my home parish in Argao, Cebu, but it also brings a sense of newness as a Catholic real-izing how Christ provokes new life by his resurrection. Pope Francis talks about this newness in his homily at his first Easter Vigil as Pope. This newness, he says, sometimes comes as surprises—but we should not be afraid of God’s surprises.

In utter simplicity that characterizes his person, Pope Francis exhorts us in his Easter homily: “Let us not be closed to the newness that God wants to bring into our lives! Are we often weary, disheartened and sad? Do we feel weighed down by our sins? Do we think that we won’t be able to cope? Let us not close our hearts, let us not lose confidence, let us never give up: there are no situations which God cannot change, there is no sin which he cannot forgive if only we open ourselves to him.”

With this thought, I wish to greet my fellow Knights, like-wise the Officers and Staff of the Knights of Columbus Fra-ternal Association of the Philippines, Inc., a most meaningful Easter. May the Risen Lord bring joy and fulfillment to our endeavors throughout the year.

Vivat Iesus!

IN such a short span of time since he became the leader of some 1.2 billion Catholics worldwide, Pope Francis has become so amazingly popular. I don’t think this is on account of what he has said to us as by far as it just largely resonated what his predecessors had voiced out before. His actions are the ones that make the difference, they are something else. Unprecedented and so endearing, they radiate the very traits of a Pope that the modern world so desperately needs at this time. Simple, humble, compassionate and loving, he easily becomes the Holy Father for everyone even to non-Catholics and especially for the poor, the youth, the sick and troubled.

From the simple robe and the simple cross that he used when he first appeared in the balcony of Vatican as the new Pope, he has already broken some centuries-old tradition and protocol in the way he conducts himself especially in public. It was just so natural and irresistible for the Holy Father to personally make himself available to the faithful. Kissing the sick, embracing the children and even walking the streets of Vatican unannounced, he prefers to be himself—as he was as Cardinal Mario Jorge Bergoglio of Argentina—to the dismay and chagrin of his security detail. No doubt, Pope Francis at this early has shown us what a Catholic should and must be, the one at the top bending down to touch those below.

In Buenos Aires where he was once a Jesuit Provincial and later as Archbishop, he is simply called “Fr. Jorge” who is popularly known for taking the bus, cooking his own meals, paying his own bills and taking time with people in the streets that, like him, live in simplicity. His taking of the name “Fran-cis”, which is unprecedented, signals of what kind of pope he wishes to be: a reformer that works through evangelical spirituality and radical poverty—like St. Francis of Assisi.

With his example that is worth emulating not only by bishops and priests but also by lay persons, I must say that like what Blessed John Paul II foresaw in his Tertio Millennio Adveniente during the Great Jubilee Year 2000, the Church is now at the “springtime of new Christian life.”

The CrossCBCP MonitorVol. 17 No. 08April 15 - 28, 2013

C3

A Pope of Charity, Unity and Fraternity

Ala

n H

oldr

en /

CN

A

News BriefsCONGRATULATIONS to newly Chartered San Mateo Municipal College Council 15660 and to District A-12 District Deputy Charlie Maghanoy and Council Grand Knight John Noland Santiago. Council 15660 is the 1st College Council in the Province of Rizal and in the Diocese of Antipolo.

***

The K of C Council 8254 will be holding a family day on April 21. This activity aims to strengthen the relationship of the families, according to Diego A. Arias, Council Director.

***

The Fr. Alfredo Paguia SJ Council 3362 which considers the Metropolitan Cathedral of Immaculate Conception as its home is the host for the visiting Relic of St Therese in Zamboanga City which started last March 12. Great task awaits members of the Council during the arrival, veneration and sending off of the Relic.

***

The Visayas Jurisdiction will conduct their 9th Visayas State Convention on May 18-19 at the Bohol Tropics Resort Hotel.

***

A Blood Letting Program was recently held through the K of C Visayas Jurisdiction and spearheaded by Brothers Nelson Lopez and Vic Buendia (Iloilo South and Central). More than a hundred people voluntarily donated blood at the Alta Tierra Integrated School at Alta Tierra Village, Jaro, Iloilo City to save other people’s lives.

The faithful, charitable witness of Pope Francis highlights the timeless importance of the Knights’ founding principlesBy Supreme Knight Carl A. Anderson

JUST days ago, I stood in St. Pe-ter’s Square in Rome as the new Holy Father, Pope Francis, was introduced. As the pope came out onto the balcony to address Rome and the world for the first time, he said: “And now let us begin this journey, [together] as bishop and people. This journey of the Church of Rome, which is to preside over all the Churches in charity, is a journey of frater-nity, of love, of trust between us. Let us always pray for one an-other. Let us pray for the world, so that a great brotherhood may be created.”

When I heard those words, I felt the way our first supreme knight, James T. Mullen, must have felt 131 years ago when he heard Father Michael J. Mc-

Givney speak of our Order’s call to charity, unity and fraternity. The pope’s address was a clear call to these virtues, which are the fundamental principles of our Order.

How inspiring for us to have those principles highlighted and reinvigorated by Pope Francis’ call for charity, love, trust, frater-nity and brotherhood—and how clearly his words highlight the timeless relevance of our Order 131 years after its establishment by Venerable Father McGivney!

The pope’s election was a joyful moment for the Knights of Columbus and the Church. We have in Pope Francis a holy man, a dedicated man and a man who will lead the Church forward in its mission of the new evangelization. As his greeting to the world made so clear, there is much in common with the core principles of our Order and

those of our Holy Father. And in many ways, we share a very similar history with him.

His roots, like the Knights, are in the Americas. And as more than one person has remarked to me, Pope Francis is the son of European immigrants in the New World, just as Father Mc-Givney was. What’s more, Pope Francis—like Father McGivney and generations of Knights af-ter him—is well known for his personal work with the poor and those most in need.

Even his choice of name—Francis—evokes not just St. Francis of Assisi’s charity, but also the words the Lord spoke to that humble saint: “Rebuild my Church.” It is a stirring re-minder of the need to continue our work of the new evangeliza-tion, of rebuilding the Church through prayer and living out faith through charity.

St. Francis’ life, like that of our new Holy Father, was a daily witness to love of God and neighbor—and ours must be too. Our principles are just words if we do not live them out.

In his first homily as our Holy Father, Pope Francis said, “If we do not profess Jesus Christ, things go wrong. We may become a char-itable NGO, but not the Church, the Bride of the Lord. When we are not walking, we stop moving. When we are not building on the stones, what happens? The same thing that happens to children on the beach when they build sand-castles: everything is swept away, there is no solidity.”

So as we celebrate Pope Fran-cis’ election and the recent 131st anniversary of our Order’s founding, let us all as Knights redouble our efforts as men of faith—and men of action based on that faith.

Let us also pray for our Holy Father as he requested the eve-ning of his election, and let us work even harder for those who need the most help in our soci-ety. Let us invite the men of our councils to become even more active in service to their neigh-

bors. In short, let us take the call of both Father McGivney and Pope Francis to heart and live out charity to our neighbor, in unity with our Church and our Holy Father, and in the spirit of fraternity.

Vivat Jesus!

Pope Francis could renew Catholicism in Americas, says Knights’ chiefJUST as Pope John Paul II influenced many in Poland, the rise of an Argentin-ian to the papacy is set to dramatically change the lives of many Christians, according to the head of the Knights of Columbus.

"I think it offers the same kind of a potential for a great renewal of Catholi-cism and Christianity all throughout the Western Hemisphere," Supreme Knight Carl Anderson said.

Last March 13, the 76-year-old head of the Archdiocese of Buenos Aires, Cardi-nal Jorge Mario Bergoglio, was elected Pope. A humble man by all accounts, the Jesuit priest took the name Francis after the famous 13th-century saint of Assisi.

Anderson compared the recent elec-tion to Bl. John Paul II's election in 1978 that brought hope to Eastern Europeans in the midst of the Cold War.

"35 years later now," he said, "we have a Pope coming from Latin America, from the Americas, and I'm sure in

the United States so many millions of Hispanic Catholics are looking now to Pope Francis as someone who will really change their lives for the better, too."

Since 1881, Anderson's Knights have made it their mission to offer assistance to people throughout the Americas and abroad according to their founding principles of charity, unity and frater-nity. Their presence is felt throughout the United States, Mexico and the Carib-bean and even overseas through their 1.8 million members.

They have also been prominent in promoting Bl. John Paul II's idea of uniting North and South as "a single entity with a Christian heritage and a Christian future," as Anderson put it.

The Knights are enthused that this concept is well engrained in the experi-ence of the Buenos Aires-born Pope.

"Pope Francis speaks directly to that, is a product of that," said Anderson. "His entire ministry has been that and so

we're going to be strongly united with him in moving this forward."

Their work of better uniting members of the Catholic Church in the Americas has been given a major boost with the election of a Latin American pope.

"I think the next step will be to bring this reflection more closely into North America and into the entire Western Hemisphere, that we can begin to do the work, not just speak about the potential but begin the actualization of the potential."

For the Knights, said the Supreme Knight, "it's going to be a very important pontificate."

As for their specific work at this point, he concluded, "we need to take our part and cooperate with so many others in the Church's reality, build the Church like the Lord said to Francis and I think we're going to see Him say the same thing to Pope Francis." (CNA/EWTN News)

FBG to hold service training programTHE Fraternal Benefits Group (FBG) of the Knights of Columbus Fraternal Association of the Philippines, Inc. (KCFAPI) will hold a two-day fraternal service training program on April 25-26 at the KCFAPI Social Hall in Intramu-ros, Manila.

The training will provide orientation to participants regarding the Order of the Knights of Columbus and its insur-ance arm, the KCFAPI whose primary objective is to provide optimum mutual benefits to all its Brother Knights and their immediate families.

The participants will also learn the featured plans of KCFAPI like KC CARES and other insurance benefit plans.

Regular speakers are Benefit Certifi-cate Holders’ Relations Office Manager, Edwin B. Dawal and Underwriting De-partment Manager, Carmelita S. Ruiz.

FBG Vice President Gari San Sebas-tian and FBG Manager Migz Cabra will discuss the fraternal service program and incentives, sales technique, and updates regarding the various KCFAPI products. (KCFAPI News)

First Degree Exemplification

The K of C Council 15139 conducted a first degree exemplification rites last March 31 at their chamber in Maywood Village 2, KM 18, Parañaque City

Visayas Jurisdiction holds simultaneous Walk for Life rallies

THE Knights of Columbus Visayas Ju-risdiction led by State Deputy Rodrigo N. Sorongon held a simultaneous Walk for Life Rally last March 23 in three re-gions -Western Visayas, Central Visayas and Eastern Visayas.

The rally demonstrated their op-position to any form of abortion. Right to life participants from Iloilo Province - South, Central and North marched through the streets around

Jaro Metropolitan Cathedral and proceeded to the Auditorium for a short program.

Rev. Father Esperidion Celiz and Rev. Father Nathaniel Genpeson in their separate messages, commended the out-standing public witness of the brother knights to the fundamental human right to life and to the moral imperative of upholding the dignity of each member of human family. (VizNews)

Brother Knights from different councils participated in the Walk for Life rally held on March 23.

The CrossC4 Vol. 17 No. 08April 15 - 28, 2013

CBCP Monitor

BROTHER Lauro L. Evangelista, also known as Bro. Lar-ry, has been with KCFAPI since 2001 under the effective leadership of Cen-tral Luzon Believ-ers Area Manager Bro. Efren M. Ca-supanan.

Bro. Larry is a consistent awardee since he started as a fraternal coun-selor, a three time Fr. Willmann, SJ –Knights of the Round Table or WKRT and 2 times FC of the Year in 2008 to 2009.

H e i s b l e s s e d with a loving wife, Cecilia, a science teacher at Marcelo H. Del Pilar National High School and two kids, Ces Lauraine, age 15, a 3rd year High School student of MHPHS, and Marc Emman, age 11, a Grade 6 student of Plaridel Bible Church Sunbeam School, Malolos Bulacan.

He was so happy and ex-

cited when he was informed of the good news. He said, “I really worked hard for it, and hope to continue until I attain my dream of P5Million FYC for 2013”. Kudos to you Bro. Larry! May you have more benefit certificates to close and continuously inspire other fra-ternal counselors. (Migz Cabra / FBG News)

FBG creates fanpage for AMs, FCs

THE Fraternal Benefits Group (FBG) has revived its Facebook fan page for more interaction between the Area Managers and their Fraternal Counselors.

Many appreciated the activi-ties and events of FBG using the social media, according to FBG Manager Michael Cabra.

“We also developed a face-book fan page for our Area Managers and their Fraternal Counselors and every time we have meetings, Fraternal Ser-vice Trainings events, we keep it posted and updated as well,” Mr. Cabra added.

Bro. Migz mentioned that “Top AM for the Month” will be announced using facebook and other social media.

Mr. Cabra also urged his fel-low Brother Knights to ‘like’ and ‘share’ their three FB fan page -KCFAPI-FBG, KCFAPI-AM, and KCFAPI-FC. (FBG News)

Visayas Jurisdiction holds bloodletting activityTHE Knights of Columbus Visayas Jurisdic-tion in South and Central Iloilo organized a bloodletting program in cooperation with the Philippine National Red Cross.

The event was held at the Alta Tierra Vil-lage in Jaro, Iloilo and was organized by two pro active Provincial Deputies, Nelson Lopez and Vicente Buendia, Jr., and supported by various district deputies and councils.

Other activities were also held on the same day, like eye consultation, food nutrition, therapy, insurance promotion and member-ship campaign.

“This multi-faceted activity was the first of its kind. In totality, the project was a great success,” said Visayas Deputy Rodrigo Sorongon.

ExemplificationA day earlier, Bro. Sorongon together with

State Program Director Noeni Nepomuceno and State Essay Chairman Edgardo Gerada went to Eastern Visayas to hold Third Degree Exemplification rites.

Exemplification Teams for the Third De-gree in the Eastern Visayas Region were also

present to observe the ceremony based on the new exemplification handbook.

The following day, the same team went to Central Visayas Region to hold the Third Degree exemplification.

The local team is hoping to precisely and with uniformity execute the ceremonial procedures as mandated by the new Third Degree Exemplification handbook.

Bro. Sorongon met the Provincial Deputies and District Deputies of Eastern and Central Visayas, and discussed the membership campaign, council reactivation, payment of Supreme Dues and Council management.

He also invited them to campaign for more participants to attend the upcoming Visayas Convention on May 18-19 at Bohol Tropics Resort in Bohol. (Anthony Nazario)

Brother Knights of South and Central Iloilo.

Forum on family, culture of death slated

A FORUM about the continu-ous assault of the culture of death on the family and society was held by the Knights of Columbus Visayas Jurisdic-tion last March 16 at the Sacred Heart Center, D. Jakosalem St. Cebu City.

The forum, entitled the “Fo-rum: Culture of Life”, aimed to create more awareness es-pecially in the wake of the passage of the RH Bill, Divorce Law, and Freedom of Informa-tion.

Resource speakers were law-yer and author Makilito Ma-hinay, who discussed the RH Law. Bro. Mahinay is a fourth degree knight.

Also invited was Sun Star

Editor Nini Cabaero, who delved on the Freedom of Information Bill and its im-plications on the basic rights of the public to have access to public records.

The forum which was or-ganized by the Knights of Columbus Metro Cebu, the Knights Journal and Skygo was participated in by personalities from the academe, profession-als, and media.

Provincial Deputy Ramon Aguilar announced that the forum was only the start of an advocacy initiated by the Metro Cebu Knights and will be held on a bi-monthly basis in the succeeding months. (Ramon E. Aguilar/VizNews)

Sunstar Editor Nini Cabaero receives a plaque of appreciation from K of C Provincial Deputy Ramon E. Aguilar. Cabaero delved on the importance of the Freedom of Information (FOI) Bill and its implicationsduring the Forum: Culture of Life. Looking on is Communications Director Emm R. Espina.

2013 FC of the First QuarterNueva Ecija and Aurora hold 2nd

Grand Family Day

THE provinces of Nueva Ecija and Aurora held their second Knights of Columbus Grand Family Day last April 6 at the Crystal Wave Resort Hotel and Restaurant in Talavera, Nueva Ecija.

Hundreds of Brother Knights together with their families at-tended the event including some Luzon state officials such as Boni

Martinez, Pasky Carbero, Mon-chit Ocampo, Romy Estrella. Also in attendance were KCFAPI Vice President for Fraternal Ben-efits Group Gari San Sebastian and Catholic Bishops’ Confer-ence of the Philippines (CBCP) for Life Network Administrator Raymond Bandril.

Central Luzon Area Manager Manuel Naldoza noted that the

guests enjoyed the raffle prizes, free ice cream, pop corn, cot-ton candy for the children, fun games, welcome drinks, pick a prize discounted entrance fee for K of C members and families, photo booth, among others.

“There were a lot of games and prizes prepared for the kids and sister wives. There were 1000 servings of ice cream, 1000 wel-

come drinks 600 cotton candies for the children and participants, entrance, zipline, rooms all at 50% off and a lot of surprises,” said Naldoza.

The second K of C Grand Fam-ily Day was a joint project of the Roundtable of District Deputies of Nueva Ecija and Aurora and the KCFAPI- Central Luzon Conquerors. (KCFAPI News)

Children playing with the clowns during the second Knights of Columbus Grand Family Day in Nueva Ecija and Aurora last April 6.

Chamber Blessing

Chamber Blessing. The blessing of the newly constructed K of C Chamber of Sto.Rosario Council 14273 of Bgry. Igang, Pototan, Iloilo was held last March 31 led by KC Chaplain Fr. Bernard Taypen. Visayas State Treasurer Jun Jo led the ribbon cutting ceremony, assisted by Grand Knight Julius Decepulo and Brgy. Captain of Brgy. Igang Jssie Almeria, who is also a senior Knight.

KCFapi makes its mark in the Year of FaithKCFAPI had its maiden two-hour session of a series of monthly catechism last March 21, 2013 with the theme revolving around “The Season of Lent in the context of the Year of Faith”.

The catechist was none other than Bro. Chito Jongco who is currently the Head Servant of the Beloved of the Lord Com-munity and a member of the Catholic Lay Preachers of the Philippines and the Federation of Transparochial Charismatic Community. He likewise gives talks to different spiritual communities and even in government agencies like the Armed Forces of the Philippines and the Senate. He has a radio program in DZRV, Veritas Station, aired every Sunday from 9:30-10:00pm.

In response to the call of the Catholic

Church to develop and demonstrate one’s faith, the KCFAPI, will invite various speakers to help employees appreciate, practice and profess their faith. The line-up of monthly themes has been selected by KCFAPI’s spiritual director, Msgr. Pedro C. Quitorio III.

Bro. Chito cited several examples from the bible why humans reject God’s call by making three excuses: cannot attend to God’s invitation because he is busy taking care of his land, busy attending to his oxen and lastly, attending to his newly-wed wife.

Bro. Chito explained that these excuses are symbolisms. The land stands for the tangible properties we own such as houses and cars, the oxen symbolizes business or occupation and the wife represents our family or loved ones. He asked the participants to make

no excuses and always heed God’s call or invitation.

He then discussed the difference between praying and merely reciting a prayer. As compared to just saying a prayer, talking to God requires some sense of action. One cannot be inconsistent, praying faithfully and doing wrong things at the same time.

He made mention of several wrong beliefs that some Catholics still practice, including “knock on wood”.

The speaker concluded the catechism by inviting the participants to attend more spiri-tual gatherings, read the bible and attend prayer meetings to deepen or enrich one’s faith in the Lord. He reminded everyone never to use “being busy” as an excuse for not doing the work of God. (Lei Ann B. Palacay)