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1Vol. 10 No. 8July 31, 2006

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Mission SocietyMarks Fil-Mission

Sunday

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Caring for Vocationsand Shepherding

Seminarians

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Self-Sufficiency ThroughGiving: A Modified Tithing

Program

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2006 AMRSMPConventionStatement

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Men Religious vow to Fight Social illsMen Religious vow to Fight Social illsMen Religious vow to Fight Social illsMen Religious vow to Fight Social illsMen Religious vow to Fight Social ills

1st East, West and South Luzon Regional Assembly of Prison Chaplains and Volunteers in Prison Service Assemblyat Quans Worth Farms, Lucena City, July 28-30.

CRS Calls / P2

Collefio Filipino / P16

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CRS Calls for Ceasefire and Humanitarian Corridor in Lebanon

Collegio FilippinoElects New OfficersTHE community of the PontificioCollegio Filippino (PFC) in Romeelected its new set of “co-responsibles” this year.

Fr. Richard Tan of the Diocese ofCalbayog was elected as the new maincoordinator while Fr. Nemer Chua andFr. Oscar Cadayona as vice coordina-tor and Treasurer, respectively.

“Show Evidence,”Archbishop

AppealsCATHOLIC Bishops’ Conference ofthe Philippines (CBCP) head Arch-bishop Angel Lagdameo has chal-lenged the accusers who linked himalong with five other bishops to thealleged plot to oust President Arroyoto come out with evidence.

Family Seen as Key to Solving Youth Problems

BALTIMORE, MD, July 21,2006—Catholic Relief Services(CRS) joins Pope Benedict XVIand the United States Conferenceof Catholic Bishops in calling foran immediate ceasefire to end theviolence in the Lebanon and Gaza,before it expands into a wider anddeadlier regional conflict. We con-demn Hamas’ and Hezbollah’s pro-vocative terrorist and cross-bor-der attacks, as well as indiscrimi-nate Israeli military action whichis causing the death and sufferingof civilians.

CRS is also advocat-ing for the establishmentof a humanitarian corridorinto Beirut for the safe pas-sage of aid workers andlife-saving relief supplies.CRS aid workers reporttransport of humanitarianassistance is becoming in-creasingly difficult.

“Israeli forces havedeclared that all trucks and

large transport vehicles are legitimatetargets for air and missile attacks,”reports Mark Schnellbaecher, CRSRegional Director for the MiddleEast. “As a result, truck drivers areunwilling to work for fear of beingbombed, creating a complete cut-offof supplies from Beirut to the villagesin the South - Marjeyoun, Tyre, AinEbel, Bint Jbeil, and others.”

The situation is particularlyacute in Lebanon’s third largest cityof Saida (Sidon), where residents andthe many internally displaced peoplewho fled from the south are cut off

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from supplies and escape routesbecause access roads have beendestroyed by tricity has taken asevere toll on the industrial sec-tor, and many businesses havecome to a complete halt as theycannot produce their goods, es-pecially those that produce foodor other perishables.

“What we’re seeing is thedegradation of human dignity,”says Tom Garofalo, CRS CountryRepresentative for Jerusalem,Gaza and the West Bank. “Theassault on Gaza has come to re-semble a siege; the most vulner-able suffer and die and there is in-sufficient discussion of a diplo-matic solution by Israel or theUnited States.”

In Gaza, CRS is distributingnon-perishable food items such assardines, beans, lentils, oil, olives,tea and sugar, and householditems such as dish detergent,soap, dishes and basins. These

Church Offers Mass forOFWs in Lebanon

THE Catholic Church has offered prayers for thesafety of Overseas Filipino Workers (OFW) inLebanon and Israel as fighting between the twocountries has become more critical.

Organized by the CBCP Episcopal Commis-sion for the Pastoral Care of Migrants and Itiner-ant People (ECMI) together with the ManilaArchdiocesan Ministry, a special mass was heldJuly 23 at the Nuestra Señora de Guia Church inErmita, Manila.

The Archdiocese of Manila, meanwhile, hasstarted integrating in all its Masses a special prayerfor peace in the Holy Land as well as the entire

By Ma. Lourdes Ebilane

THE superiors of major religiouscongregations of men in the Philip-pines have united to more aggres-sively tackle the issues of poverty,corruption and political killings thatcontinue to plague the country.

In a statement after a recent con-vention in Cebu, the AssociationMajor Religious Superiors of Menin the Philippines (AMRSMP) af-firmed they will fight political killings,environmental destruction, corrup-tion and the alleged railroading ofcharter change process.

“We have spent time in reflect-ing on the conditions of the peoplethat we serve and we are compelledto address the concerns that plagueour society today,” it said.

The group wants the govern-ment to put an end the extra-judicialkillings in the country and the cul-ture of impunity by bringing to jus-

tice the perpetrators, “whoever theymay be.”

They also vowed to continueworking to eradicate corruption in thegovernment’s institutions and otherareas where they carry out their mis-sion.

AMRSMP represents major re-ligious congregations of priests,brothers and their mission partners,who work in various ministries in thecountry.

Gathered for an annual assem-bly in Lipa City last June, the Asso-ciation of Major Religious Superiorsof Women in the Philippines(AMRSWP), on the other hand,called on government leaders to traintheir attention to the suffering Filipi-nos and urged their religious sistersand lay partners to live their pro-phetic calling by exposing and de-nouncing the prevailing social evils.

PNOC Recalls Coal Mining Project

By Roy Lagarde

ENHANCING family values is thekey to solving the problems con-cerning the youth of today. This hasbeen the consensus of those presentduring the “Vicariate Reload,” a gath-ering of around 400 youth from eightparishes of the Diocese ofParañaque last July 22, 2006.

Organized by the Vicariate ofSan Martin de Porres, the youth gath-ering held lately was part of the firstvicariate general assembly held at theMary Help of Christian Parish whereyoung people shared about the chal-

nation, poverty, lack of access toquality education and peer pressure.

The participants of the gather-ing expressed that because of pov-erty, most of them were left with nochoice but to work and earnmoney for a living. They haveto help their parents earn moreincome in order to keep upwith their basic daily needsand be able to pay their debts.

The youths declared thatthe family is the “foundation”that serves as their “guide” onwhatever they do.

lenges prevalent among the youthtoday.

“We, as their parish priests,want to know what the youth are alsothinking in view of guiding them tobecome better persons,” said Fr.Vicente Servania, Mary Help of Chris-tian parish priest who was among thepriests who joined the discussion tocome up with collaborative strategiesto help the youth.

From the many youth issuespresented, the ones related to bro-ken homes topped as the most com-mon among the youth today. Theother problems stem from discrimi-

THE Philippine Na-tional Oil Company(PNOC) has withdrawnits proposed coal min-ing project in Isabelaprovince after a decadeof dispute with churchleaders, environmental-ists and local residents.

In a dialogue withIsabela folks and envi-ronmentalists, PNOCPresident and Chief Ex-ecutive OfficerEduardo Mañalac said

that they were pullingout of the project be-cause of the lack ofcommunity support.

The coal projectwas supposed to havebeen built adjacent totowns of Naguillian,Benito Soliven andCauayan City but theyall rejected the PNOC’srequest for endorse-ment of the project.This would have beenthe country’s first coal-

fired power plant lo-cated in a mine site.

“We absolutelyreject PNOC’s pro-posed mine-mouthcoal-plant because itwill threaten the lives ofthe people in the sur-rounding communi-ties,” said Isabela Anti-Coal Mine Allianceleader Fr. Tony Ancietain a phone interview.

The decision also

Tobias: Providing Sanctuary, A Moral ImperativeWHEN a personneeds refuge fromperceived persecu-tion, the Churchmust be open toanyone without ex-ceptions.

Novaliches Bishop AntonioTobias pursued this pastoral concernafter he admitted of coddling ren-egade soldiers that were part of the

so-called Oakwood Mutiny and thealleged moves last February to over-throw the Arroyo administration.

“My position is clearly withinthe bounds of Christian moral im-peratives in providing sanctuary tothose who are fleeing from ‘justice’and persecution,” he said.

A pastor at heart, the bishopemphasized that the Church is and

Tobias / P4

Protagonist of Truth, Promoter of Peace

Vol. 10 No. 8July 31, 2006 Php 16.00

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2 World NewsMethodists Adopt Catholic-Lutheran

Declaration on JustificationSEOUL, South Korea, July 25, 2006—In a historic step on the road towardChristian unity, the World Method-ist Conference adopted the Catho-lic-Lutheran joint declaration on jus-tification July 23. The declaration hadbeen previously approved by theVatican and the Lutheran World Fed-eration in 1999.

Cardinal Walter Kasper, presi-dent of the Pontifical Council for Pro-moting Christian Unity, called thesigning in Seoul, South Korea, “his-toric” and “a gift of God.”

The agreement on justification,which explains how people are madejust in the eyes of God and saved byJesus Christ, “provides a basis for amore profound common witness be-fore the world,” the cardinal report-edly said at the signing.

Two representatives from eachof the three church bodies signedthe agreement.

Cardinal Kasper expressed hishope that the joint agreement wouldlead to a commitment to deepen com-

mon prayer; to continue theologicaldialogue, and to “an increase in jointwitness to the Gospel of JesusChrist.”

Dialogue between the Method-ist and Roman Catholic churches hasbeen ongoing for more than four de-cades. A Methodist statement aboutthe declaration was drafted and cir-culated among all member churchesof the World Methodist Council forconsultation and approval, and allresponses were positive. On July 18,delegates to the World MethodistConference voted unanimously toadopt the declaration.

The 1999 declaration said: “Bygrace alone, in faith in Christ’s sav-ing work and not because of anymerit on our part, we are acceptedby God and receive the Holy Spirit,who renews our hearts while equip-ping us and calling us to goodworks.”

The Methodists said the decla-ration “corresponds to Methodistdoctrine.” “The Methodist Move-

m e n t , ”which grewout of theAngl icanC h u r c h ,“has al-ways un-d e r s t o o ditself as deeply indebted to the bibli-cal teaching on justification as it wasunderstood by (Martin) Luther andthe other reformers,” the resolutionsaid.

“But it has also always em-braced elements of the doctrine ofjustification which belong to theCatholic tradition of the earlychurch.”

As a guest speaker, MethodistRev. Dr. Samuel Kobia, general sec-retary of the World Council ofChurches, said the signing was “agiant step to … overcoming Chris-tian divisions.”

“Our world needs a church thatbears witness to the Gospel in wordand deed,” he added. (CNA)

Catechesis of Creation forProtection of the Environment

Kerala Christians: “New Education Law is Undemocratic”

THIRUVANANTHAPURAM, India,July 24, 2006—Priests from all thechurches in Kerala yesterday readout a pastoral letter exhorting believ-ers to protest against the state’s newhigher education act. The letter,jointly drawn up and signed by lead-ers of all rites, condemned the lawas “unconstitutional, anti-demo-cratic and anti-minority”.

Fr Babu Joseph, spokespersonof the Bishops’ Conference of In-dia, shares their view. In an inter-view with AsiaNews, he accused thegovernment of “wanting to abdicateits responsibility to guarantee edu-cation for all and of planning to dumpit onto the shoulders of a minoritythat has worked hard and is beingpunished for this.”

The Kerala Profes-sional Colleges Bill 2006reserves the right to de-cide whether a commu-nity is a minority or not,and on this basis to de-cide how many schoolsthis community can run aswell. The state govern-ment will also be empow-ered to decide the propor-tion of minority studentsa school may accept in re-lation to other students.Christian institutes have

taken the case to the state’s highcourt that should issue a ruling thisweek.

Christian leaders declared yes-terday to be a “day of prayer andfast to protest the law”, which, asthey wrote in the letter, “excludesChristians, who form only 19% ofthe population of Kerala, from thedefinition of minorities… This meanswe will have to run our institutionslike government institutions. Thismove penalizes us.”

The letter, signed by the Arch-bishop of the Syro-Malankara rite,Cyril Mar Baselius, on behalf of allbishops, said Christian institutionswould press ahead with legal actionto fight the new act. It also accusedthe government of distancing com-

munities from each other. “The cam-paign mounted against us, claimingthat we have more colleges, is in-tended to create a negative feelingagainst Christians among other com-munities.”

Fr Joseph told AsiaNews: “TheChristian community pioneered inestablishing education institutions inKerala nearly 150 years ago and allthe communities derived benefitsfrom its work... The new law aims toannihilate the development work ofminority communities, apart from thefact that it goes against the Consti-tution. These communities should beencouraged to contribute to the de-velopment of the nation rather thanbeing punished for services ren-dered, which is what this law does.”

He continued: “In fact, it is mi-norities who invest all their resourcesto build up institutions while the gov-ernment takes the benefit from themin the name of social justice.”

“It is the government,” headded, “that collects taxes from thepublic and therefore it has the dutyto provide an education for the lesswealthy. But it seems that now itwants to abdicate that responsibil-ity by dumping it onto the shoul-ders of a minority that has workedhard to create institutions with theirscarce resources.” (AsiaNews)

VATICAN City, July 20, 2006—Madepublic today was the text of a Mes-sage from Benedict XVI to the Ecu-menical Patriarch Bartholomew I ofConstantinople for the 6th sympo-sium on the environment organizedby the Ecumenical Patriarchate aspart of its “Religion, Science and En-vironment” project, the theme ofwhich this year is “The AmazonRiver: source of life.”

The symposia of the project arealways held afloat, and this year’sedition is being celebrated from July13 to 20 on a ship sailing along theAmazon River. The aim of the projectis to promote “awareness of thegrave problems threatening creation,and commitment to joint actionamong Christians and men of religionin attempting to solve them.”

The symposium, which is alsotaking place under the patronage ofthe Catholic Church in Brazil, is be-ing attended by, among others, Car-dinal Geraldo Majella Agnelo, arch-bishop of Sao Salvador da Bahia,and by Cardinal Roger Etchegaray,vice dean of the College of Cardi-nals, who delivered the Pope’s Mes-sage to the Patriarch Bartholomew I.In that Message, the Pope thanksBartholomew for “your support forthe Brazilian episcopate’s commit-ment in Amazonia and your activityin favor of the environment, the de-terioration of which has grave andprofound repercussions uponpeoples.”

“The task of highlighting anappropriate catechesis of creation -in order to recall the meaning andreligious significance of its protec-tion - is intimately connected to ourduty as pastors,” writes the Pope,“and could have an important impacton the perceived value of life itselfand on the adequate solution of ...

social prob-lems.”

T h eHoly Fatherexpressesthe hopethat theA m a z o nsymposium“may onceagain drawthe atten-tion of peoples and governments tothe problems and urgent needs ofan area ... so threatened in its eco-logical balance.” He also highlightshow, with this initiative, the Ecumeni-cal Patriarch Bartholomew I hassought to demonstrate “Christiansupport to the people of the Ama-zon regions.”

“In our common commitment,”says Pope Benedict in his Message,”I see an example of that collabora-tion which Orthodox and Catholicsmust seek constantly in order to re-spond to the need for a shared testi-mony. This means that all Christiansmust cultivate that interior opennessof soul which is dictated by charityand has its roots in the faith. In thisway, they can together offer theworld a credible witness of theirsense of responsibility towards thedefense of creation.”

Remarking on the presence atthe symposium of figures from thegreat monotheistic religions, thePope observes how “reciprocal re-spect” between faiths also comesabout through initiatives such as thisone, which concern the interests ofall. “It is necessary,” he concludes,“to find common ground in which tobring together the commitment ofeach individual to defend the habi-tat ordained by the Creator for hu-man beings.” (VIS)

Cor Unum: Special Collection of Funds for LebanonVATICAN City, July 22, 2006 - ThePontifical Council “Cor Unum” to-day published the following commu-nique:

“Given the persistence of theconflict in the Middle East and ofthe terrible plight of the peoples in-volved, the Pontifical Council ‘CorUnum’ wishes, in the name of theHoly Father, to demonstrate its close-ness to those who are suffering,sending preliminary aid to help shel-

ter the thousands of displacedpeople.

“This aid is directed towards aproject being promoted by CaritasLebanon, the Custody of the HolyLand, the AVSI Foundation andother organizations present on theground, in order to supply materialsfor welcome centers (mattresses,blankets and sheets), drinking wa-ter, food and hygiene kits, and medi-cines.”

Congo Bishops Say Conditions forFair Elections not Met

KINSHASA, Congo, July 24, 2006—Congo’s Catholic bishops havethreatened to withhold their recog-nition of the validity of the upcom-ing July 30 general elections, sayingthat all the conditions for a transpar-ent, free, and democratic vote havenot been met.

The Bishops Conference of theDemocratic Republic of Congo(CENCO) said in a statement onThursday, the bishops said insteadthere have been allegations of ma-nipulation, deception, and fraud.

In the message directed at thevoters in the country with over 30million Catholics, titled, “The end oftransition in national concord,” theleaders said these irregularities hadcreated tensions a few days beforethe elections.

CENCO’s chairman,Archbishop LaurentMonsengwo ofKisangani, told the mis-sionary news serviceMISNA that the Congo-lese population needs tobe reassured on all as-pects of the elections.

“We reject the incom-prehensible slowness andhesitation, the regrettabledouble dealing, inadmis-sible subterfuges that sofar have impeded the

country from proceeding along thepath towards elections, in an atmo-sphere of comprehension and na-tional harmony,” he said.

Congo’s electoral commission isorganizing the elections with the helpof the United Nations in an effort tomove on from the 1998-2003 civil warthat killed about four million people.

Congolese bishops have beenactive in preparing the people forelections, but they have been dis-heartened by contradictory declara-tions on the electoral lists and fail-ure to list the exact number of vot-ers, the presence of “reserve” ballotboxes, the suspicious location ofservers in the electronic countingsystem, and the absence of a clearelections timetable. (CWNews)

The communique also indicateswhere to send donations for thisspecial collection of funds:

Italian Post Office current ac-count number 603035, made out toPontifical Council Cor Unum, statingthe reason: for Lebanon. Banca diRoma current account number 101010- ABI 3002, CAB 5008 (from abroad:SWIFT code: BROMIT)—made outto Pontifical Council Cor Unum, stat-ing the reason: for Lebanon. (VIS)

Papal Meeting to Discuss New Appointment?ROME, Jul. 24, 2006—CardinalTarcisio Bertone met privately withPope Benedict XVI during the HolyFather’s vacation in Valle d’Aoste onMonday. The current archbishop ofGenoa—who will succeed CardinalAngelo Sodano as the Vatican’s Sec-retary of State on September 15—arrived in the village of Les Combesby automobile for the private meet-ing with the Holy Father. Journalistswho saw the cardinal said he arrivedaround 11 am and remained with the

Pope all afternoon.According to sources,

Bertone’s meeting with the Pope in-volved certain important matters,particularly the appointment of thefuture Secretary for Relations withStates, the number 2 position withinthe Secretariat of State, often com-pared to the secular governmentalpost of foreign minister.

The current “foreign minister”of the Holy See, ArchbishopGiovanni Lajolo, was named on June

22 to head of the Vatican City-Stategovernorate, also beginning on Sep-tember 15.

Pope Benedict will leave LesCombes on July 28, having arrivedthere on July 11. According to re-ports, the Pope made his vacationproductive as well as relaxing by tak-ing the time to work on severalprojects, in particular, a book onJesus which he had begun the draft-ing before his election as pope lastyear. (CWNews)

items, which will assist approxi-mately 1,300 families (about 10,000people), will be distributed throughCRS’ local partners.

CRS is giving $50,000 to the

American Jewish Joint JerusalemDistribution Commitee, based inNew York, to aid people displacedby cross-border shelling in north-ern Israel. (CRS News)

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3Vol. 10 No. 8July 31, 2006 News Feature

Church’s Social Doctrine Urges‘Preferential Love for the Poor’

by Bob R. Acebedo

THE Philippine Church’s declaration of 2006as Year of Social concerns has precipitated, nodoubt, a new wave of dynamism towards aclearer understanding of the Social Doctrineof the Church.

In a conference on “Human Rights andthe Eradication of Poverty” held last July 15 atthe University of Asia and the Pacific, PasigCity, Fr. Fausto Gomez, OP, a noted professorin Moral Theology, has stressed that the So-cial Doctrine of the Church calls even more forpeople to exercise “preferential love for thepoor.”

Citing as basis the moral principles of “hu-man dignity, common good, solidarity andsubsidiarity” articulated by the Compendium

of the Social Doctrine of the Church, Gomezpointed out that all are “obliged to share some-thing—or much—with the poor around us.”

“Preferential” love (or option) for the poor,according to Fr. Gomez, means “to choose thepoor as a priority of justice and, principally, ofcharity.”

Gomez clarified however that such “prefer-ential love for the poor” should not exclude “lov-ing the rich”—but only “preferentially” thepoor—pointing out that the virtue of charityafter all demands loving “all” unconditionally.

“The poor are the economically and so-cially deprived: the powerless, themarginalized, the oppressed, and the exploited.In our ecological context, the poor are the most

threatened specie of the earth. Poor are thosehuman beings who lack what is needed to livea truly human life. In Asia, the priority of ser-vice to the poor is focused on migrants, indig-enous and tribal peoples, women and children.PCP II presents to us faces of our poor: therural and urban poor, tribal Filipinos, street chil-dren, farmers, fishermen, women, and the dis-abled,” Fr. Gomez said.

That all are “obliged” to render preferen-tial love for the poor, Fr. Gomez cited somecompelling reasons. “Because God created theearth for all, including the poor, who are alsoentitled to their share in the goods of the earth;because we are stewards of God’s creation andare obliged to share what truly belongs to God

with the poor around us; because we are fol-lowers of Christ and have to see him in thepoor, the doubles of Christ; and because atthe end, we will be examined on love, particu-larly on love of the poor.”

The preferential love for the poor, Fr.Gomez added, requires everybody to practice“poverty in spirit, a simple lifestyle, and soli-darity with the poor.”

Quoting the noted Catholic writer JoseLuis Martin Descalzo who once quipped that“no one can be poor in spirit while living likethe rich man,” Fr. Gomez said that “poverty inspirit” implies “the power to recognize the Lordin the poor, the downtrodden, and the ‘fallen’on the many roads of injustice, oppression andexploitation.”

A “simple lifestyle”, Fr. Gomez further ex-plained, demands that “we live simply so thatothers might simply live”. “When we seepeople dying of hunger, or merely surviving,how can we waste food, or other resources, orsimply have too much?”

Moreover, “solidarity with the poor”, Fr.Gomez said, is “sharing with and accompany-ing the poor on their way to their equal dignityand rights.” Distinctively so, “solidarity withthe poor”, Fr. Gomez stressed, may also implycondemning rich countries and internationallending institutions for exploiting poor coun-tries with unjust debt schemes and forciblypushing them into an interminable poverty.

Fr. Gomez explained, “Vatican II notes thatif a person is in extreme necessity, he has theright to take from the riches of others what hehimself needs. St. Thomas Aquinas asked him-self: Is theft justifiable in case of necessity?He answers in the affirmative: In case of neces-sity everything is in common. In this casethere is no theft—morally speaking. Could wenot apply this doctrine also to poor countriesin relation to their huge debt to rich countries?Why should the poor countries pay back whenthe rich countries do not need the money andfor the poor countries the payment is a greatobstacle for their basic development? Somerich countries have begun to erase some ofthe debt, which from being external debt isbecoming also an eternal debt!”

The conference, jointly organized by theSociety of Catholic Social Scientists (Philip-pine Chapter) and the School of Economics ofthe University of Asia and the Pacific, was at-tended by noted academicians, Churchgroups, the business sector and non-govern-ment organizations.

Mission Society MarksFil-Mission Sunday

THE Philippines, being apredominantly Catholiccountry in Asia and afterover 400 years as recipi-ent of foreign missionaryefforts, is now rather amajor source of priestmissionaries serving sev-eral countries in the AsiaPacific region, and evenbeyond.

In its celebrationmarking the Filipino Mis-sion Sunday or Fil-Mis-sion Sunday last July 30,the Mission Society ofthe Philippines (MSP),the flag bearer of theCatholic Church in thePhilippines for foreignmissions, proudly re-vealed that its numerousall-Filipino diocesan mis-sionary priests are nowscattered in severalAsian countries like Tai-wan, South Korea, Thai-land and Japan; and insome countries in the Pa-cific region like PapuaNew Guinea, Australia,New Zealand, AmericanSamoa, Cook Islands;and even in Guyana,South America and theNetherlands.

According to Fr.Socrates C. Messiona,MSP, Father Moderator ofthe Mission Society ofthe Philippines, the cel-ebration of Fil-MissionSunday is an occasion forFilipinos to be aware notonly about the efforts ofMSP missionaries butalso of the collective re-

sponsibility of the Catho-lic Church in the Philip-pines of spreading theFaith to other countriesand peoples. “Fil-MissionSunday is a day of thanks-giving for the gift of faiththat we have received fromGod through the efforts ofthe missionaries in thepast. It is an opportunityfor us to reflect on ourcommon missionary call-ing or responsibility toshare our faith with otherpeople, especially withthose who have not yetheard the Good News,” Fr.Messiona told CBCPMonitor.

With its theme “Eu-charist: A Mission ofThanksgiving and Shar-ing,” MSP marked thisyear’s celebration of Fil-Mission Sunday withmission awareness andpromotion campaigns inseveral parishes in MetroManila. Fr. Eladio Oliver,MSP’s Bursar General, inan interview with CBCPMonitor, said that duringlast July 30’s celebrationof Fil-Mission Sunday,MSP missionary priests,seminarians and togetherwith the Fil-Mission Aux-iliary Association(FMMA), its lay volun-teer group, joined theSunday masses in some14 parishes in Metro Ma-nila to campaign for mis-sionary vocations andappeal for public sup-port—prayers and mate-

rial assistance—for thecause and efforts of theMission Society of thePhilippines.

“How can we sup-port our own Filipino mis-sionaries? First, we ask foryour prayers. Most ofour missionaries have toface loneliness, sickness,cultural barriers and evensometimes threats to per-sonal security as theypreach the Gospel in for-eign lands. They are do-ing extraordinary work sothey need and equally ex-traordinary strength thatcan only come fromGod’s grace; they needyour prayers,” Fr. Oliversaid quoting the MSP’sappeal that was read dur-ing the Sunday masses insome parishes.

“Second, we ask foryour material support forour Fil-Missioners. Wecan take part in the mis-sion work of the Churchby sharing our materialblessings to our mission-

By Baltz Acebedoaries. Through your gen-erous gifts the MSP willbe able to train more semi-narians, send more mis-sionaries and share ourFaith to more countries,”the MSP’s appeal added.

The Mission Societyof the Philippines (MSP)is a community of zealousand committed Filipino di-ocesan missionary priestswho live out the charismof spending their lives byproclaiming the gospel inthe foreign missions. TheCatholic Bishops’ Confer-ence of the Philippines es-tablished the MSP in 1965to mark the 4th Centennialcelebration of the begin-ning of the Christian Faithin the Philippines.

The mandate thatthe Catholic bishopsgave to the MSP is “torecruit, train and send Fili-pino missionaries in orderto share our faith withother countries espe-cially in Asia as a sign ofour gratitude for the faith

we received from God;and in response to themissionary challenge ofevangelization as a pre-dominantly Christiancountry in the region.”

The Fil-Missionersor MSP missionariesserve the pastoral needsof the local communitiesin their respective mis-sion areas. Some of themassist in the formation ofthe local clergy. Theyalso take part in the hu-man development of theflock under their care andengage in dialogue withother religions. In somecountries, they also min-ister to the needs of theoverseas migrant work-ers.

In 1967, the CatholicBishops’ Conference ofthe Philippines declaredevery last Sunday of Julyas the Filipino MissionSunday or Fil-MissionSunday for the wholeCatholic Church in thePhilippines.

© D

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4 NewsShow Evidence / from P1Bishops Chide Arroyo’s SONA

drawn from anti-coal stance througha petition signed by more than 15,000people and resolutions from localgovernment officials of said threeplaces, all strongly rejecting the pro-posal.Protest rally

An island-wide resolve to stopcoal mining was known among theyoung and old who protested in frontof the Philippine National Oil Companyin Taguig, Manila few days before thePNOC came out with a decision.

To drive their message home,parishioners from Isabela and volun-teers from Greenpeace, a non-profitorganization, some wore protectivecoveralls and gas masks, blocked thegates of the PNOC with signs dis-playing skulls to symbolize the ill-effects of coal plants to the environ-ment and to human health.

“We made sure that the mes-sage gets out and clear to the gov-ernment that we strongly opposecoal mining,” Ancieta said.

The project, he said, will onlytaint their air and water supply andruin crops, devastating health andlivelihoods.

“I think people have realized there’s

PNOC Recalls / from P1a lot at stake here,” the priest said.Victory

“The people of Isabela have de-feated a coal plant,” he stressed. “Andunity was the key factor for the victory.”

He said the “victory” is a tributeto the communities in the provincewho have been tirelessly workingagainst the said project ever since itwas proposed.

Coal, according to Greenpeace,is the dirtiest fossil fuel. “The acuteand long term environmental and so-cial costs associated with coal us-age make it expensive and unaccept-able burden to its host communities.The coal moreover is a major con-tributor to climate change, the great-est threat to our world today.”

Greenpeace Southeast Asia Cli-mate and Energy Campaigner JasperInventor said the growing resistance“to this dirty fossil fuel” should be asignal to the government that coal isnot a wise investment.

“If President Arroyo is seriousin achieving a ‘Green Philippines’ infive years, the government shouldstop construction and expansion ofmore coal plants in the country,” headded. (CBCP News)

WHILE they extolled President Arroyo’s programs forthe country, Catholic bishops scored her State of theNation Address (SONA) saying it did not deal with thecountry’s real situation and problems.

Lingayen-Daguapn Archbishop Oscar Cruz saidwhat the President did was a futuristic approach becausethe present state of the nation is “dim and dismal.”

“While it is understandable to say where the coun-try is going and what people can expect, it is incongru-ous to have a SONA precisely so much focused insteadon what it is not,” he said.

Cruz noted that Arroyo’s SONA “cannot but becommended in its content and spirit,” but it providedblurred directions for achieving the reforms and address-ing the poverty.

Arroyo vowed to share power with provinces andoutlined a massive spending in her vision of a greatfuture for the country basically in terms of an aggres-sive nationwide socio-economic development outlinedin her SONA recently in Congress.

The bishops, however, are cynical with Arroyo’sagenda becoming concrete realities.

Cruz underscored that there must be a sufficientfunding to do them, unity among government leadersand enough time. Arroyo has less than 4 years left in herterm to have her plans done.

“But then, if the same national leadership cannoteven clean the country of a stupid illegal numbers gamelike ‘jueteng’, it is quixotic for it to even imagine that itcan deliver so many fantastic and grandiose nationalprojects,” he said.

Caloocan Bishop Deogracias Iñiguez also said Ar-

royo should have discussed the several impeachmentcomplaints she is facing because it shows the real pic-ture of the country.

“It’s something that undermined the situation ofthe country,” said Iñiguez, also the chair of the CatholicBishop’s Conference of the Philippines (CBCP) PublicAffairs Committee.

The Citizens’ Battle Against Crime and Corruption(CIBAC) yesterday filed the sixth impeachment complaintbefore the office of House Secretary General RobertoNazareno.

House Speaker Jose de Venecia immediately referredto the Committee on Justice all six impeachment bidslodged against Arroyo.

This, he said, was done to break speculations thathe and other pro-Arroyo legislators are blocking the re-ferral of the complaints to protect the president.

The complaints filed by different groups had beenendorsed by some minority lawmakers.

Bishop Antonio Tobias, meanwhile, was dismayedover Arroyo’s enumeration of accomplishments sayingthey totally contradict the current situation of most Fili-pinos.

“Arroyo said that poverty had been reduced but Idon’t agree because there are still two million peoplethat are poor,” he said.

He said the issue of legitimacy remains unsolvedand hounding Arroyo from governing the nation.

Tobias added that the President must also learn tooffer self-sacrifice and let the truth prevail on the con-troversies and issues haunting her bureaucracy. (CBCPNews)

“I appeal that the sources ofsuch stories will clarify themselves forthe sake of common good,” saidLagdameo. The prelate admitted heis saddened by the reports “fabricatedwithout proof as to their veracity.”

Two former “jueteng” witnesseshave accused, through a televisionnews program, six prelates in a con-spiracy to overthrow the Arroyo ad-ministration. Richard Garcia and AbeRiva claimed the bishops had alsoplanned to push Sen. Panfilo Lacsonas alternative to Arroyo.

The erstwhile witnesses identi-fied other bishops as Archbishop Os-car Cruz, Bp. Antonio Tobias, Bp.Deogracias Iñiguez, Bp. JulioLabayen and Bp. Teodoro Bacani.

Garcia and Riva served as Cruz’switnesses during the Senate investiga-tion on “jueteng” early last year. Theytook refuge with Tobias until they with-drew their testimony in August.

Contrary to the reports,Lagdameo said they did not have anymeeting together with any group—including any member of theMagdalo group—to unseat Arroyo.

“It is very possible that an accu-sation is being leveled against thecredibility of the bishops, because ofour stand on issues which are notpleasant to certain groups”Lagdameo said.

The CBCP head also said that ifhe and other bishops have spokenagainst the conduct of anyone or anygroup— in favor or against the gov-ernment— it was for the interest ofthe common welfare.

“As bishops we always pro-mote peace, non-violent and consti-tutional means of reform in govern-ment,” he said.

Cruz, meanwhile, belittled Garciaand Riva’s claim. He said he is con-vinced and confident that no onewould believe anymore the allega-tions of his two former witnesses be-cause of their “tarnished” credibility.

Bacani, for his part, said he is cer-tain that Garcia and Riva’s statementare intended to discredit the bishops.

He cautioned of more allegationsto come. “I think common sense tellsme that this is only the beginning.”(CBCP News)

CBCP’s Committee on Church’sCultural Heritage Bares Projects

RECOGNIZING indeed the rich cultural heritage of theCatholic Church as an invaluable aid to evangelizationand catechesis, the Committee for the Cultural Heritageof the Church (CCHC) of the Catholic Bishops’ Confer-ence of the Philippines cannot pose as bereft or wantingin programs and activities to pursue its mandate of pro-moting, protecting, and conserving the ecclesiasticalcultural heritage.

Headed by Bishop Julito Cortes, the Committeefor the Cultural Heritage of the Church, during theCBCP’s midyear plenum last July 9-10, revealed its vari-ous accomplishments, ongoing projects and other fu-ture activities.

As of date, the CCHC is already preparing thesecond issue of its official publication, Pintakasi, in jointefforts with the University of Santo Tomas in Manila.Pintakasi’s second issue will include papers presentedduring the 2nd biennial National Convention of ChurchCultural Heritage Workers held in September 2001 inButuan Diocese, and some speeches delivered duringthe 1st Ordinary Regional Fora on the Church CulturalHeritage held in July 2002.

Meanwhile, preparations for the 2nd OrdinaryRegional Fora on the Church Cultural Heritage are al-ready well under way. A series of fora will be held inLegazpi City, Albay, for the Luzon leg; in Cebu City, for

the Visayas leg; and tentatively in Surigao City, for theMindanao leg.

The CCHC is also currently following up theVatican-Philippines Bilateral Agreement on the Care ofthe Cultural Heritage of the Catholic Church in the Phil-ippines. The final document, reportedly already in thepossession of the Apostolic Nuncio in the Philippines,is due for submission to the Holy See.

The CCHC is doing a final review of the Draft Stat-utes of the Society of Ecclesiastical Archivists of thePhilippines (SEAP).

The Committee for the Cultural Heritage of theChurch is also networking with the Culture Committeeof the Catholic Bishops’ Conference of Korea (CBCK),whose members signified their desire to network withthe CBCP’s CCHC to observe and obtain informationabout heritage work and advocacy in the Philippines

Future projects of the CCHC include the 5th BiennialNational Convention of Church Cultural Heritage Work-ers in Mindanao next year.

The CCHC is also mulling the formation of a boardof experts in heritage particularly in pursuing one of itsstipulated functions, articulated by the CBCP statutes,which states that the Committee “shall serve as a con-sultative Body on the scientific conservation of culturalecclesiastical goods.” (Sr. Pinky Barrientos, FSP)

will always be a haven for people in need “without ques-tions” and “exceptions.”

“As pastor of the flock, all request for sanctuaryare given the presumption of credibility as we make nojudgments of good or evil on anyone,” said Tobias.

In this case, he said, the soldiers were put in adisadvantage by state laws and needed our help.

He said some of Mrs. Arroyo’s allies today whowere troubled in the past took refuge in the Church butthey are still welcome if needed.

Government leaders cautioned the bishop that hecould be charged for criminal offense for harboring themutineers saying that no one is above the law even theservants of God.

But Tobias justified that his action did not helpthem to break the law but to give them respect and themoral bearings to guide them in their actions.

“Sanctuary is sacrosanct. It is beyond the laws ofman. Human institutions of the State, the administra-tion of man’s law by the State are not contradicted bymy grant of sanctuary for these young men who cameseeking comfort and aid,” he pointed out.

Tobias earlier confessed he provided shelter andrefuge for three days and three nights to Magdalo sol-diers, including Army 1st Lt. Lawrence San Juan, who fledfrom their detention cell in Fort Bonifacio last January.

The bishop also stressed he has no regrets for help-ing the fugitives saying that what he did was for thecommon good. “We wanted to resolve the problem in apeaceful way.”

Tobias also called on the government not to de-stroy the tradition of “Christian charity of sanctuary”

Middle East.The full text of the prayer reads

as follows:“We pray for peace in the Middle

East, especially in the Holy Land andLebanon. May the governments at warwith each other come to realize thatnobody wins in war and that peace isthe only way to genuine communityof humankind. We pray to the Lord.”

“We pray for those who are suf-fering and grieving because of this con-flict of powers in the Holy Land andLebanon, that they may continue tohold on to the power of love and peacerather than the destruction of hatredand vengeance. We pray to the Lord.”

Earlier, a message was relayed bythe Vatican through Papal NuncioArchbishop Fernando Filoni askingthe CBCP to offer special prayers forunity in the war-ravaged region.

Filoni then requested CBCP

Church Offers / from P1

to all those who need it.“Let not this government pervert this act of Chris-

tian charity and turn it into something so sordid andvile to cast aspersions of obfuscation and deceit to tar-nish the character and integrity of the cleric who daresto practice his faith about Christian charity,” he said.

At press time, the government was reportedly study-ing the possibility of filing charges against the prelateand sought the help of the Catholic Bishops’ Conferenceof the Philippines (CBCP) in an investigation.

But Tobias is fearless saying he is ready to face hissupposed “misdeeds” and submit himself for any in-vestigation.

“Let the country be my judge,” he said.Meanwhile, the militant group Kilusang

Makabansang Ekonomiya (KME) expressed their fullsupport to the bishop for his “humanitarian deed andexercise of rights and responsibilities as both Churchleader and a citizen.”

“We emulate and give our high respects to our bish-ops. Their courage and steadfastness are raising ourhopes and spirits in this tortuous journey for nationaleconomic sovereignty as the basic condition for a demo-cratic and just society,”

The CBCP also reiterated its support for Tobias inhelping some members of the Magdalo group.

Tobias said he is overwhelmed by the support givenby his fellow bishops, which earlier offered to send himlawyer if he need one.

“I really felt the support of the CBCP. My fellowbishops called me from their dioceses,” he added. (RoyLagarde)

President Archbishop AngelLagdameo to immediately convey themessage of Pope Benedict XVI to allthe Philippine bishops.

CBCP President ArchbishopAngel Lagdameo, for his part,promptly responded by sending a cir-cular letter containing the Pope’smessage to all the bishops.

In the letter, the Pope said, “whatis happening in the Holy Land... is acause of new and serious concern foreveryone, especially for the many vic-tims among the civilian population.”

“At the root of such pitiless con-trasts there are unfortunately... viola-tions of rights and of justice,” he said.

Around 34,000 Filipinos work inLebanon and most of them are work-ing in Beirut. There are 25, 000 do-mestic workers and the rest work inhotels or United Nations missions.(CBCP News)

Tobias / from P1

“Because there is no solid foundationamong broken families, the youth will lookfor guidance from other people,” a represen-tative from the Holy Infant Jesus Parish said.

The youth will meet and gain friends.But most of the time they will meet friendswho will drag them to vices like smoking,drinking alcohol, and worse, taking drugs.

It was noted that the best that shouldhappen to the youth is to build better fami-lies. With broken families come brokenyouth values.

The youth gathering was the result of

Family Seen / from P1the First Diocesan General Assembly heldon February 20-24, 2006 that consideredyouth apostolate as one of the diocesanpastoral priorities.

The eight parishes composing the Vi-cariate of San Marin that joined the eventwere San Martin de Porres, Mary Help ofChristian, Holy Infant Jesus, Holy Eucha-rist, Our Lady of Beautiful Love, Our Ladyof the Most Holy Rosary, San Agustin,Mary and Immaculate Quasi-Parish.

The diocese of Parañaque was estab-lished only in 2002.

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CBCP MonitorCBCP Monitor

5Vol. 10 No. 8July 31, 2006

“From the pulpit Ihave mustered asmuch courage as I

can, with ourbishop and other

priests in mydiocese, to denouncesuch travesty of thesanctity of human

life. “

Feature

Shadows Over My Beloved CountryBy Rev. Euly Belizar, Jr.

WHEN I came home to the Philippines on the fourth Thurs-day of November, 2004 I didn’t quite expect to find Utopia.Even Lolo Jose Rizal (that’s how we used to call him backin high school and college) already called la patriaadorada also nuestro perdido Eden. ‘Our lost Eden’.Those words have haunted me to this day (especially thesedays, if I may add). But I’d have remonstrated with LoloJose. I still see traces of our Eden in the lush greenery ofSamar’s forests, in the chaotic serenity of our white-sand(and even black-or-gray-sand) beaches (if you disagree,just come in the weekends), in the awesome majesty of ourplains and mountains, in the gentle kindness and hospital-ity of simple barangay folks. Yes, Lolo Jose. My belovedcountry isn’t anymore “our lost Eden” but only a “hid-den” one that has to be rediscovered and coaxed out ofthe shadows.

Ah, speaking of shadows—thesemake me agree with Lolo Jose on his “lostEden” phraseology. There are just somany shadows over my beloved coun-try right now that it’s simply so easy tolose sight of our Eden. Let me talk of three.

First, there is our continuing mas-sive poverty. Despite official (they’reoften understandably very rosy) reportsof poverty reduction or alleviation, thetruth isn’t so hard to detect even whenyou travel around Metro Manila. Highrise buildings, imposing flyovers and stu-pendously sleek malls, such as the onecalled ‘Mall of Asia’, do not banish fromview the scandal of shanties, many of which stand in lineand in sharp contrast to these modern amenities alongsidehighways and bi-ways. Not that I hate official figures andscientific statements on our poverty situation. I simplythink those are, in this case, needless. All that anyoneneeds to do is open his eyes, ears and mind. Many voicesfrom government say it’s our exploding population that isat the bottom of our being at the bottom of the economicladder. But, again, all one needs to do is to travel by planeand look down on the islands. All the populated areas arejust tiny specks of the still vast uninhabited, undevelopedlands below (and they call that ‘population explosion’?). Ipersonally think that the real causes are a host of factors,among which are the lack of true agrarian reform which isat the root of our social inequity, corruption, destructivepolitical culture etc. But I’d be going ahead of myself.

Second, there is the seemingly interminable bad gov-ernance responsible for a seemingly ineradicable ineffi-ciency in delivering basic services. A good case in point isthe state of road disrepair in my province (Eastern Samar).We are already in the Third Millennium but on coming toSamar you would think you traveled by time machine backto 1950 or, to put it more kindly, 1960. I’d been asking ourlocal politicians why we still presently have primitive, pot-holed roads (that would have put the Wild, Wild West toshame) and invariably they repeat statements, such as,“It’s not really my responsibility but that of the Depart-ment of Public Works and Highways”. Then I try to dis-

creetly ask the same question to DPWH authorities and Iget an answer I find so much beyond belief, “Well, we justdon’t have enough funds”. If that is really the case, thenwhy, I ask, can the department afford to hire so manyemployees that scarcely do anything more than receive amonthly paycheck and play chess or pass around tsismisduring office hours? I often wonder if this state of thingsisn’t true in other provinces.

Third, there is the culture of impunity of crimes againstlife (among other crimes, for there are others that occurwith equal impunity). Very recently the head of the repub-lic went to the Vatican to proudly report to the Holy Fatherthe ‘timely’ (for the trip to Europe, that is) demise of thedeath penalty in the Pearl of the Orient Seas. To someobservers the move was ironic; to others, hypocritical.

The death penalty, it’s true, is no longerexecuted by law but it is, even to thiswriting, being carried out by motorcycle-riding men in bonnets all over the repub-lic and the targets are not criminals butleaders of militant organizations, plainactivists, journalists, sometimes even re-ligious workers who loudly register theirprotests over unjust conditions in thecountry. It’s simply shocking, I know,for a Pinoy in America or elsewhere tohear all these things (for Pinoys in thePhilippines it would be a shock not tohear them). These are realities that can’tbe simply wished away. I used to remem-ber my hometown, Borongan, Eastern

Samar, to be a simple, even idyllic place. Now all that is acruel memory. To date we have more than eleven cases ofextra-judicial killings perpetrated by the same motorcycle-riding killers in bonnets (in some cases they take them off)that prowl the islands. And (this one is for Ripley’s BelieveIt or Not) not one of these has been solved (to put hope inthe equation, let me add an adverb) yet. From the pulpit Ihave mustered as much courage as I can, with our bishopand other priests in my diocese, to denounce such trav-esty of the sanctity of human life. (I notice that our diocesehas become, for the local population, a mini-CBCP in issu-ing pastoral statements defending the integrity of the en-vironment or upholding the sanctity of human life againstthe vicious political killings now obtaining all over theland. I also notice we sometimes reap similar results. Pas-toral statements could fall on deaf ears).

Lately a parishioner asked me if I may not have mademyself a target for having vehemently denounced fromthe pulpit the killings as sins not only of the killers and themasterminds but also of all of us who make them possiblewhen we succumb to the culture of silence in word and indeed, a culture on which the culture of criminal impunityfeeds. In a flash I felt something that, to my mind, manywho accept this culture feel—fear. Then I realized I wasface to face with what could be the greatest threat to life,decency, democracy and, most of all, the practice of theChristian faith in the Land of the Morning.

Cry to heaven for my beloved country.

Caring for Vocations and Shepherding Seminarians

Introduction

UPON further reflection on the topicassigned to me, I was inspired to givethis the subtitle, “CARING FOR THEFUTURE OF THE CHURCH.” With-out vocations and without the care-ful shepherding of seminarians—ourfuture priests—the life of the Churchis jeopardized. Caring for vocationsactually extends to those called toconsecrated life and even to thosecalled to married life or to single bless-edness because they too are alsocalled by God to holiness; but forthis particular moment, we will limitour focus on vocation to the priest-hood, religious or diocesan. Thiswill bring us later on to our reflectionon shepherding seminarians.

We are all familiar with the topicat hand because all of us started withour experience of a call from God. Weheard God’s call through some peoplearound us. For many of us, we enteredthe seminary through the invitation ofa priest. Some of us initially thoughtof entering the seminary through avocation campaign in our school lis-tening in awe to the priests and nunstelling us their vocation stories. A fewof us were enticed by playing basket-ball with seminarians who spent theirsummer apostolate in our parish. Thismay solicit a smile from us, but it isalso a reality that some vocation sto-ries started from our grandmother—yes, our lola—who was so consis-tent in going to church, so very caringto priests and more importantly, thelola who prayed assiduously thatone of her grandsons would become apriest someday.

Some of us may have acciden-tally read a vocation poster at theentrance of a church or may have reada book on the Lives of Saints. Thelist of vocation stories is endless be-cause God continuously calls man toserve Him and His Church. I heardGod’s call to the priesthood when Iused to tag along with my mother vis-iting my eldest brother who was thenin the seminary. I remembered enjoy-ing the food whenever we visitedhim—something I still enjoy today. Iadmired the seminary basketball teammy brother played for in several cham-pionship and exhibition games. Afterfinishing my elementary studies Itook the entrance examination at theminor seminary and everything washistory, as the cliché goes!

In all of these events, God madeHis voice heard gradually, lovingly,and slowly into our hearts and con-sciences. God in His unfathomableways and plan has called us to be Hispriests. Unworthy though we are, Heset us apart from among other candi-dates to the priesthood to serve Himand His Church.

As priests and bishops, we haveour own vocation stories to tell. Iencourage you to go back to yourvocation story after this conferenceand allow God to speak to you again,to listen to His assurance that Heloves you so dearly and it is the rea-son why He called you to be a shep-herd of His flock.

Vocation is a gift and mysteryEach vocation is a unique dia-

logue of friendship between God andman. Vocation to the priesthood is agift of God. It is a heresy to claim thatit was the candidate to the priesthoodwho presented himself to God—to bea priest. It is God who calls; man sim-ply responds. It is God who initiatesthe call; man merely continues to fol-low that voice that called him. Re-sponding to God’s call to be His priestis a daily decision. Though one be-comes a priest by the Sacrament of

Holy Orders, the nurturing of the giftof the priesthood according to thePriesthood of Christ, the EternalPriest, takes a lifetime. This is the rea-son why a priest has to maintain hisdeep connectedness to God in prayerespecially through Eucharistic spiri-tuality and life of virtues.

The story of how the apostleswere called and then gradually trans-formed by our Lord Jesus Christ—this is what we now call seminary for-mation—is somehow repeated in ev-ery candidate to the priesthood. LikePeter and Andrew, James and John,and the rest of the apostles and dis-ciples, he is uprooted from the firstseedbed of life—that is the family, andeven the community. Then, Godplaced him in the seedbed of voca-tions—that is the seminary—wherehe is eventually crafted and carefullyhoned to be His priests. It is in theseminary that he is offered his iden-tity and slowly being introduced tohis mission for God and His Church.It is in the seminary that a candidateto the priesthood is gradually trans-formed into the thoughts, ways, andholiness of the Lord Jesus Christ.Configuration to Christ is the direc-tion and purpose of the whole forma-tion program in each seminary underthe bishop’s supervision. And likeany gift freely given, the gratuitousgift of vocation can also be freely re-turned or utterly rejected.

Aside from being a gift of God,vocation is also a mystery. Only Godknows why among so many youngmen of our age, he called us—andnot them—to enter the seminary. Andthe deeper mystery is, from amongthe many seminarians who may pos-sess more outstanding human quali-ties, we are the ones who reached theday of our ordination and were cho-sen by God to be his priests. QuotingHis Eminence Ricardo J. CardinalVidal in his message to the NationalCongress of the Clergy, “Why youand I received this gift is the mystery.It is a “mystery of divine election.”The mysterious character of vocationhas been the common subject of li-turgical readings for ordinations, cit-ing the expression of unworthinessof a Jeremiah or one of those reluc-tant prophets.

Since many of us became semi-nary formators, we are very muchaware of the mysteriousness of vo-cation to the priesthood. On manyoccasions we have to discern the willof God for a particular seminarian. Onmany occasions we have to wait forsigns if a candidate to the priesthoodis indeed being called by God for thepriestly ministry or just following hispersonal agenda. Even with the aidof psychological tests and other sci-entific matrix we experienced how asseminary formators we have to goback to prayer to know God’s myste-rious plan for each candidate to thepriesthood. As seminary rector fornine years, the truth that vocation isa gift and mystery encouraged me tospend hours of prayer to consult Godfor each and every vocation that isentrusted to my care. We are all awarethat in seminary formation, the HolySpirit is the Formator Par Excellence.His will should always be over andabove all human decisions.

The Importance of Prayer forVotions

“It is the duty of bishops to en-courage people to foster vocations,and to see that all their energies andundertakings are closely coordi-nated, sparing themselves no sacri-fice in their efforts to help, as fathers,those who in their judgment have

Most Rev. Reynaldo G. Evangelista, D.D.

Bishop of Boac

Caring for / P10

© R

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agar

de

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Vol. 10 No. 8July 31, 2006

CBCP MonitorCBCP Monitor

6 Opinion

Pedro C. QuitorioEditor-in-Chief

Baltazar R. AcebedoManaging Editor

Dennis B. DayaoOn-Line Editor

Roy Q. LagardeNews Editor

The CBCP Monitor is published fortnightly by the CBCPCommunications Development Foundation, Inc., witheditorial and business offices at 470 Gen. Luna St.,Intramuros, Manila. P.O. Box 3601, 1076 MCPO. Edito-rial: (063) 404-2182. Business: (063)404-1612.Email: cbcpmonitor@cbcpworld.net Website:www.cbcpworld.net/cbcpmonitor

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Tears for OFWs

THE ongoing repatriation of thousands ofOFWs in Lebanon typifies the saga of the so-called modern-day Filipino heroes that pitiablywrestle daily with precariousness, indignity andinstability. But for lack of a better domesticoption and despite the uncertainty of personalsafety, the number of Filipino workers goingabroad keeps swelling by each day.

They are heroes, all right. And that’s be-cause they buoy up literally an ailing economyin their home country. Last year, for instance,about US $10.7 billion were remitted to thecountry through the official route of the bank-ing system. And, according to economicsources, about 50% more are remitted — yetunaccounted — because they are sent throughinformal channels. This has been the reasonwhy the OFW remittances have become astable source of foreign exchange more thanthe combined totals of foreign aid (or borrow-ings) and investments.

Observably, the burgeoning remittancesare fueling domestic consumption and, in ef-fect, sustaining local business. In that sense,the OFWs may be said to consequently re-duce direct poverty as may be seen in OFWfamilies being able to construct new housesand afford home appliances. The only rub is,most of these monies are spent in consumergoods rather than in investments and similarinitiatives that could propel future economicvalues.

But while the government is flaunting onOFWs as its lucky charm, a remittance-basednational economy is not really as rosy as itlooks—because it is dependent on the perfor-mance of economies of other countries andnot of its own. That being the case, as whatis happening now in Lebanon, that economy isvery vulnerable to the downturns of foreigneconomies. One million Filipinos not remittingfor a month or two, for instance, because ofthe war will unmistakably create a big ripplein the national economy. This maybe the wis-dom of the NGO that is presently campaign-ing for a halt in remittances.

On a long-term basis, the OFWeconomy—which is what the country presentlyis—is more precarious rather than secure. Butthat is about macroeconomics. A more dev-astating scenario is about the social costs ex-acted of Overseas Filipino Workers and thecountry as a whole. One will not dare imag-ine a future where 40 million Filipino childrenare growing up without mothers or fathers orboth, without shedding a tear.

World Meeting ofFamilies

Faith and Fire / P8

Henrietta T. de Villa

FFFFFaith and Faith and Faith and Faith and Faith and Fiririririreeeee

IT was exciting, so full of expectations theway to Valencia, Spain. Cardinal AlfonsoLopez Trujillo, president of the Vatican’sPontifical Council for the Family sent sucha warm letter inviting me to the VEncuentro Mundial de las Familias thatmoved me to immediately pack a suitcaseand fly Lufthansa on 02 July. O, my favor-ite travel agent, Catholic Travel, put meon a circuitous route—on the way there,4 airports as stop-overs with an average3-hour wait in each for my connectingflights; on the way back, 3 airports for myconnecting flights with a 7-hour wait inMunich, 4 hours in Frankfurt, and about 2hours in Guangzhou. In the beginning, Iwas somewhat miffed at this itinerary. Butthen, it turned out to be a grace … as al-ways for those who love God.

The wait in the first 2 stop-overs gaveme the chance to comply with all the rosa-ries I had promised to pray for many friendsand even strangers asking for prayers.The last stop before Valencia, was Madrid.I had looked forward to this one becauseI was going to finally meet there a friendof my Theresian friend. She assured methat her friend would know me the mo-ment I stepped out of the Madrid airport.And she did … and for some strange rea-son, I did too. It must be grace—the way

giving for the family and in defense of thefamily. In that sprawling ode to modernity—Feria Valencia—where the InternationalTheological and Pastoral Congress washeld, so palpable was the unyielding real-ization that the love that comes from God isinfinitely greater than any marriage prob-lem, than any threat to annihilate the familyas the future of humanity.

The ITPC Congress, though still heavilyEuropean and South American in content, wasan awesome assembly of the world’s families.Many of the congress speakers were the same.But it must be grace that puts a new enthusiasminto these speakers, and a new openness in thehearts of those listening to them. Hearing KikoArguello for the 3rd time proclaim that the familyis in crisis, that every 30 seconds a marriagesomewhere in the world is breaking up, that asan ordinary painter he heard the Lord tell him toprepare the world for a new time, could perhapselicit a “so what’s new” from the audience. Butno, my mind and my heart—the same for themultitude there—were stirred anew, becausewith this ordinary Spanish painter came thou-sands from different parts of the world who livehis Neocatechumenal Way. What other proofdoes one need that indeed the 3 altars of thefamily—Eucharist, bedroom, dining table—aresanctified places where parents and children

love of the Lord puts us in touch with oneanother. Immediately Marilou AmistosoCalero, a Filipina wife and mother, and abrilliant career woman living in Spain forover 30 years gave me a breath-taking 2-hour taxi tour of Madrid and a hip barstool-type of Spanish tartlet-tasting in thecrowded salon of Cocina de Mallorca inthe center of Madrid.

And then finally … Valencia. Doingimmigrations was fast. The airport beingcompact was not difficult to navigate. SoI headed straight to the luggage carousel… waited for the suitcases and variouspackages of our flight to be unloaded. Thecarousel went around, I went around—once, twice … ten times. My suitcase wasnowhere. Not only mine, but also thoseof 2 other Filipinas and 3 foreigners. Afteralmost an eternity of describing my suit-case, finally I was handed a slip for mymissing suitcase with the parting advicethat if they find if they would let me know.The prayers of my husband and children,and my beloved Mother Butlers backhome proved more powerful than the in-efficiency of airlines. Two days later, mysuitcase arrived.

How does one describe the combus-tion of grace when families in multitudesfrom 61 countries come together in thanks-

Spirituality in theWorkplace

LAST January, the CBCP presented a goalon which a roadmap for the Philippinepublic life could be conceptualized. TheCBCP said in its Pastoral Statement “whatclearly emerges is the continued and ur-gent need for renewal on the public lifeof our country” through the adoption ofcorrect moral values.

The CBCP has declared 2006 as “So-cial Concerns Year” under the auspicesof the Sacred Heart of Jesus and the Im-maculate Heart of Mary. One of the so-cial concerns is the condition or circum-stances of the working population, suchas: the workers, the laborers in the farms,in industry, in factories, in plantationsand in government offices. Included inthe list are health workers and media prac-titioners. The welfare of the country de-pends on them more than on politicians.

There is a workbook published latelyentitled, “The Spirituality in the Work-

place.” This has been scholarly preparedby Ms. Isabelita “Sabsy” Palanca underthe guidance of a Salesian, Fr. Ely Santos,SDB, a Jesuit, Fr. Tony de Castro, SJ, andDominican, Fr. Mon Merino, OP.

The vision of “Spirituality in theWorkplace” is to offer an instrument fortransforming workplaces as “Communi-ties with Ethics and Governance.” Itsmission is to trailblaze a movement amongour workers that will renew public lifethrough moral values. The workplacesand the workers are a very important seg-ment of Philippine society. More than60% of our population are workers ofsome sort, professional and non-profes-sional. They too should be object andsubject of social transformation in thecountry.

These workers are the ones supply-ing food in the tables of the wealthy andthe governing class. These are the same

workers who are in the C, D, and Eclasses, whose families suffer many dis-advantages, from lack of food, education,social and health benefits.

The Bishops-Businessmen’s Con-ference on Human Development hastaken interest in Ms. Palanca’s work be-cause it believes that Catholic Social Prin-ciples must be lived and applied in theworkplaces. The workers all too oftensuffer from human rights violations. Atthe same time they have to be madeaware of the rights of the people theywork with and work for.

We must start the education in moralvalues and human rights from the begin-ning. We advocate that Catholic schools,colleges and universities be the foremostproponents of formation in moral valuesand human rights. When the governmenttakes care of the workers, the workers willtake care of the country.

Abp. Angel N. Lagdameo, DD

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7Vol. 10 No. 8July 31, 2006 Opinion

Jose B. Lugay

LaikLaikLaikLaikLaiko Lampstando Lampstando Lampstando Lampstando Lampstand

On Charter Changeand the Mining Issue

WHAT do these two issues have in common—charterchange and the mining issue? These were the two topicschosen by the Bishop Businessmen’s Conference for their30th General Assembly & Annual Meeting last July 7. Whydiscuss them again when these two issues had been thesubjects of previous CBCP pastoral statements?

The CBCP released a “Pastoral Statement on the Al-leged ‘Peoples’ Initiative’ to Change the Constitution”on April 7, 2006. It explained their stand against the peoples’initiative as a process. Their choice of amending the consti-tution is through a constitutional convention instead ofthe peoples’ initiative or the constituent assembly. Thelatter process would ensure discussion of the pros and thecons of the proposed changes in the constitution by repre-sentatives elected by the people. It must be noted that theCBCP first issued their stand on charter change on July 7,2003 and the present stand is consistent with it.

The statement on mining issues and concerns was is-sued only last January 29, 2006. This also reflects the sameconcern that the CBCP expressed two years ago in theirPastoral Letter on Indigenous Peoples in which mining dev-astated their ancestral lands.

The Assembly had to come up with their yearly actionplans for the improvement of the common good, support-ing their chosen theme, “Bishops and Businessmen in Soli-darity for the Common Good”. This is the primary reasonwhy these two issues had to be discussed by many distin-guished speakers during that day. Considering the presentpoverty situation where 60% of our population is strug-gling for bare existence, the improper implementation ofcharter change and the mining law will obviously affect thepoor to a greater disadvantage than to the rest of the popu-lation. BBC’s chosen speakers dwelled on these two issueson different perspectives, taking the side of business, theChurch, the NGOs and the people.

2On the topic of responsible mining, Bishop Arturo M.Bastes the chairman of the Rapu-Rapu Fact finding Com-mission expectedly decried the government’s position toallow Lafayette Philippines, Inc., to resume its operationsfor 30 days purportedly to prove to the government thatthe company has now the determination and new capabil-ity to implement all DENR’s guidelines on the protection ofthe environment.. He elucidated further on the geo-ethicsof mining. Destruction of the environment violates the in-tegrity of creation and the common good. The final victimsare the poor, mostly the indigenous people of the area.Mr. Paul Dominguez, former presidential adviser forMindanao, ably defended the government’s implementa-tion of the 1995 mining law. Mindanao is where most ofgold, copper, nickel and chromite minerals are found. Hepresented charts to show that Mindanao compared to Luzonand the Visayas has been consistently low in terms of in-vestments for industrial development and concomitantlylower in income derived from these investments.

With the implementation of the Philippine Mining Actof 1995, Mindanao is expected to have investments in min-ing and explorations to the tune of $ 1,640,000,000 of which$ 1 billion will solely be from the operation of the TampakanCopper mines in South Cotabato. (Reference: Mining Re-visited by Environmental Science for Social Change, BBC)The Mines & Geosciences Bureau claims that with the de-velopment of 10 “world class deposits” making use of state-of-the-art technologies, the foreign exchange earnings alonewill be U.S. $4 billion or P 208 billion pesos yearly! This isthe businessman’s point of view.

Taking the side of the inhabitants of victims of a min-ing disaster, Bishop Reynaldo V. Evangelista, Bishop ofBoac, related the experience of the devastation of Boac,Marinduque due to the Marcopper mine spill. This causeda permanent destruction of the mined areas and will remainas such since the old mining law did not provide for itsrehabilitation. Their experience in Marinduque has madethe people poorer and deprived of livelihood due to thepollution of the river and the destruction of the fishinggrounds.

A comment from the floor, by Dr. Gonzalez from U S.T.gave a very relevant and doable suggestion; that is, toharness the resources of the sea in place of mining. ThePhilippines being an archipelago and having a vast coast-line, fish, like tuna, which now commands a high priceabroad may be raised. Developing fishery resources in ourtropical waters, with the right technology inputs can makethe Philippines earn sufficiently, possibly more than whatour people can earn from mining operations.

The presentation for charter change was straightfor-ward coming from two distinguished speakers, former Sena-tor Vicente Paterno and past Comelcc Chairman ChristianMonsod. Mr. Paterno dwelled on the transitory provisionsrecommended by the CONCOM on charter change—theinterim period where President Gloria Macapagal Arroyo

Laiko Lampstand / P10

Leonardo Y. Medroso, JCD, DD

TidbitsTidbitsTidbitsTidbitsTidbitsEcclesial Movements

and the ParishSpirit. For them the Holy Mass ceases tobe a routine to comply or an obligationto go over with. It is a celebration; it islife. Hence, they attend the Mass withmuch devotion and gusto. They are alsoseen taking care of the old and orphans;they build houses in remote barangays;they are with the poorest of the poor help-ing out with their livelihood programs.And, look how they love their family.These were the same lay men and womenof yesterday, residents in the parish, nowtransformed by the CFC.

In a way, they are strangers to theparish, for they attain a spirituality thatdoes not come from the pastoral programof the parish; nor from the inspiring homi-lies of the parish priest, of the sacramentsthat the pastor has faithfully administeredto his flock, of the great example of hislife. And so, like strangers, they areknocking at the door of the parish wait-ing to be received.

But why does the CFC or any otherecclesial community seek the acceptanceof the parish? What is there in the parishthat it is seeking? Is there something stilldeficient in the ecclesial community thatonly the parish can supply? Or, is thereperhaps the possibility that the ecclesialmovements and faith communities caneventually supply that deficiency and re-place the role of the parish in their spiri-

THE Couples For Christ (CFC), just daysafter their 25th anniversary celebration,sent a strong letter of appeal to all theactive bishops in the Philippines. In a nut-shell it states: “Please accept us in yourdioceses and respective parishes. Welove God and our Mother Church, andare zealous to proclaim the good news ofJesus to all. May we be given the oppor-tunity to share that love with others andbring Christ to the ends of the earth.”

I am personally struck by the toneof the letter. It sounds like the voice of astranger at the door pleading for admit-tance; of an outsider who begs to be ac-cepted as part of the household. And yetthey are not strangers in the parish. Theyare familiar faces, close relatives andfriends, all genuine residents of the dio-ceses and parishes. Baptized that theyare, they are duly recorded in the parishbook, expected to participate in the ac-tivities of the community in worship andin the apostolate. They are in short thelay men and women in the parish.

It is a fact, however, that for sometime many of them were mere passivemembers of the parish, Catholics in namebut not in life, indifferent to the call forthe apostolate and work of mercy. Andthen, one day they were there in theChurch, singing and dancing in groups,praising the Almighty, invoking the Holy

tual needs?

The Parish and its Significant Role

By design the parish is irreplaceable.It has a unique and fundamental role inthe spiritual life of the faithful, for it is nec-essarily linked to the sacramental struc-ture of the Church, the permanent core inwhich Christ acts through the Holy Spirit.The parish is, as the late John Paul II finelyobserved, the ultimate presence of theChurch in a territory. It is, in some sense,the Church itself, close to the homes ofher sons and daughters. It is the commonhome of the faithful, the first place of theincarnation of the Gospels. It is a motherwho with its preaching of the Word, thebaptismal font, the Mystery of the Lord’sSupper and the other sacraments gestates,gives birth, nurtures to full stature its sonsand daughters. Vatican II expressed thisdoctrine beautifully in these words: “ThisChurch of Christ is really present in alllegitimately organized groups of the faith-ful, which, in so far as they are united totheir pastors, are also appropriately calledChurches in the New Testament” (LG 26).

Based on this theology the parish isdefined by law as an organizational struc-ture of the Church. It is not an associationof the diocese, but part of its structure. It

Oscar V. Cruz, DD

VVVVVieieieieiews and Pws and Pws and Pws and Pws and Pointsointsointsointsoints SONA 2006ONE is rightly inclined to think that a stateof the nation address says where thecountry is, how the people are. While itis understandable to say where the coun-try is going and what people can expect,it is incongruous to have a SONA pre-cisely so much focused instead on whatthe is it not. The reason for this futuristicapproach is because the present state ofthe nation is dim and dismal. Hence, thepresent of the state is better left unad-dressed.

This is why some say that the SONA2006 was but a good geography lesson.Others think that it was a blitzkrieg forsupport from the military general, localofficials and certain church leaders. Thereare also those who consider the SONA asthe preview of an “Enchanted Kingdom”.

No. The SONA 2006 forwards a vi-sion of a great future for the country ba-

sically in terms of its being aggressivenationwide socio-economic develop-ment. It looks with hope and enthusiasmon what infrastructures should be built,improved and/or promoted—under thefollowing conditionalities:

ONE: There is enough money to dothem

TWO: There is unity for doing themTHREE: There are 3 years, 11

months, six days to have it done.The 2006 SONA wherefore cannot

but be commended in its content andspirit, in its programs and projects. AllFilipinos should support its vision andresolve to have the nation listed amongnot merely the “developing” but actu-ally “developed” countries. Its citizenscan then once again claim its rightfulplace of respect and pride in the commu-nity of nations.

Thus: when babies are born, theywould no longer be already multi-thou-sand pesos indebted to the government.When men and women want to work, theycan readily find work in the country anddo not have to go to a foreign countrylike Lebanon. When parents want theirchildren to have enough food, clothing,shelter and proper education, they havethe sufficient resources to provide allthese.

In other words, who would not wantthe 2006 SONA agenda to become reali-ties as envisioned and designed by thepresent national leadership? But then, ifthe same national leadership cannot evenclean the country of an illegal numbersgame like jueteng, it is quixotic for it toeven imagine that it can deliver so manyfantastic and grandiose nationalprojects!

Seventy Times Sevento Infinity

SEARCH, we could, but we search in vain.There is, in Holy Scripture, not the

slightest trace of vengeance in Christduring his entire public life.

His works were labeled as works ofSatan! Did he rage at the hecklers? Thedevil mocked his divinity and challengedhim to show it: “If you are the Son ofGod ... “ (these words still reeking withSatan’s primordial sedition.) Did Christoblige?

His enemies did everything to dis-credit the healing of the blind young man.Their pathetic meanderings of ill logicfailed to confuse the lad who now cansee. The Gerasenes raged at Him whenHe put a higher value on a possessedman than on a herd of swine. Jesusmerely “entered into the boat ... and ...“passed over the water.”

One would think that during themoment of derision and taunting in Cal-vary, it would have been the perfect timefor Innocence to protest, for Power toshred the nails, for God to shatter theminions beneath Him with the blindingforce of a Matrix superhero.

But there was none of that.In the end, the minions at Calvary

could only “look upon Him whom theyhave pierced,” Him who had alreadymade a plea for mercy in their behalf toHis Father, because these hirelings“know not what they do.”

We forgive because we know unde-niably that we are small. Small becauseSomeone looms it over us, someone Greatand High.

We forgive because in our personalcalculator, all the keys are for minusesjust as the Eternal Mercy knows onlysubtraction. Forgive them for they knownot what they do.

And He keeps on subtracting, for aslong as we do not change our calculator.The Lord is kind and merciful, slow toanger and rich in compassion.

Bishop Fulton Sheen once said thatif we had full consciousness of the evilwe do, that is, if we had perfect delibera-tion and perfect understanding of the con-sequences of our deeds, there would beno room for forgiveness. That is why, hesaid, there is no redemption for the fallenangels. They knew what they were doing.

In our case, when we do wrong, it isbecause we can be very ignorant—igno-rant of ourselves and ignorant of the other

person. For instance, do we know the in-side of our neighbor’s heart, he whom wesay we find “hard to forgive?”Why do we always say that our neighborwould forgive us “if he only understood”?Why not the other way around also?

But do we really know ourselvestoo? About as much and as thoroughlyas we claim to know our neighbor’s “hid-den” life? Oftentimes, if we turned thesearchlight upon our own selves, wecould be our own worst enemy. BishopSheen couldn’t have put it better whenhe said, “If we met ourselves in others,we would hate them.”

The clenched fist is ever a phenom-enon of our time, as it has always beeneven before that.

I can still hear the shepherdly re-minder of Bishop Antonieto Cabajogduring the rites of Good Friday at SurigaoCathedral. He told his flock, “Do not pray,Our Father who art in Heaven ... for-give us our sins ... if you cannot say inthe same breath that you forgive thosewho hurt you!” Strong words. Wordsthat cut through the heart.

The question is—will we count sev-enty times seven to infinity?

Jo M. Imbong

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8 CBCP Commissions

Episcopal Commission on VocationsIN 1972, a handful of concerned in-dividuals met to address the subjectof vocations in the Philippines morevigorously and systematically. At theoutset, the group was called the Na-tional Board of Vocations (NBV).Their maiden meeting was held at thePope Pius Catholic Center in Manilaon March 14, 1972.

The first vital accomplishmentof the NBV was the formulation of aPlan of Action for Vocations in thePhilippines entitled “A Pastoral Ap-proach to the Vocation Apostolate.”

It was in 1974 when the Episco-pal Commission on Vocations (ECV)was formally organized by the Philip-pine Hierarchy to coordinate programsin the promotion, accompaniment andpreservation of vocations to the priest-hood, the consecrated life, the secularinstitutes and lay missionary groups.

The commission is composed ofvocation directors/ directresses andlay vocation promoters from dioceses,parishes, religious congregations,secular institutes and lay associations.

From the time of its inception theDVP has worked hand in hand with theEpiscopal Commission on Vocations.

For the past three decades theECV and the DVP have successfullyworked together for vocations in thePhilippines through the following:• vigorous coordination with all Di-

ocesan and Religious Coordina-tors, on the national and locallevel;

• national conventions which pro-vide the skills needed for vocationwork and formulate the necessaryguidelines;

• the development of training pro-grams for Vocation Directors andDirectresses;

• the monitoring of developments/situations crucial to the integrityof vocations, from the promotionstage of recruitment, to initial for-mation and ongoing formation.

Guided by the general orientationsof Vatican II on Vocation Promotions,DVP strives to mobilize the “wholeChristian community to foster voca-tions so that sufficient provisions aremade for the needs of the sacred minis-try throughout the entire Church.”

DVP also has a responsibility toimplement the resolu-tions of theSecond Plenary Council of the Philip-pines (PCP II), it coordinates withother dioceses, parishes, schools, andother ecclesial communities, in theeffort to encourage and stimulate vo-cational awareness and activities.

DVP Main Functions1. To serve as a national coordina-

tion center in promot-ing, inform-ing, recruiting, screening andaccom-panying vocations to thepriestly and consecrated life.

2. To initiate vocation promotion ac-tivities and to assist in the on-goingformation of vocation promoters.

3. To collaborate in the use of massmedia for the promotion of voca-tions and to disseminate printedinformation materials relevant tothe promotion of vocation.

Pope Benedict XVIBenedict XVI, in his first papal

message for the World Day of Prayerfor Vocations (the 43rd World Voca-tions Day celebrated May 7, 2006),centered on two key points: an under-standing of vocation in the context ofthe mystery of the Church and the im-portance of praying for vocations.

The particular church vocationsare to be seen within the frameworkof the universal call to holiness, thateveryone is in the state of beingcalled. Indeed, he asks, “What shouldbe said therefore of the temptation,which is very strong nowadays, tofeel that we are self-sufficient to thepoint that we close ourselves to themysterious plan of God for us?”

Acknowledging the great needto continuously pray for vocations,Benedict XVI observes, “It is notsurprising that, where people prayfervently, vocations blossom.”

According to ECV, the preced-ing words of the Holy Father, in moreways than one, set the tone for doingvocation ministry in the Philippines:to work and pray together, collabo-rate and not “to each his/her own”congregation, seminary or diocese.

EventsGiven the challenges of modern

life especially in the spiritual andmoral formation of the youth, theECV-DVP regularly holds a conven-tion once every two years to pro-mote a “culture of vocation” in oursociety and identify the many cru-cial factors that affect the “waxingand waning” of vocations today.

In the 20th DVP National Con-vention held last April 24-28, 2006 inthe Diocese of Surigao, the groupdiscussed the crucial role of massmedia in the vocation ministry. Byunderstanding the dynamics and in-tricacies of Mass Media, it was thegoal of the convention to make it asa partner rather than an enemy in at-

tracting church vocations.Meanwhile, the ECV-DVP Na-

tional Vocation Center regularly con-ducts a series of Vocation Seminarsin 4 Phases. The following have beenconducted in 2005 and 2006 facili-tated by Fr. Rolly Agustin and Sr.Denny Giroux, DW:• Basic Orientation Seminar on Voca-

tion Promotions (53 participants)• Spiritual Direction Aspect of Voca-

tion Promotions (36 participants)• Family Relations in Vocation Pro-

motions (53 participants)• Human Sexuality in the Vocational

Journey (35 participants)Some dioceses and regions have

been very active in promoting voca-tion activities such as vocation con-certs, overnight vigils and festivals,campaigns in schools and parishes,summer camps, masses and prayersfor vocations. 2

Other dioceses and regionsthough have yet to consider work-ing and praying for vocations as apastoral priority. ECV said there isan emerging need for the differentregions to coordinate and networkto maximize resources and double theimpact on the young people.

“Culture of vocations”For the past 32 years, the DVP-

ECV has been doing its best to stimu-late and establish a “culture of vo-cations” in the Philippines. There hasbeen no let up in working and pray-ing for vocations. The DVP group isone of the more persevering sectorsin the church today. The membersare expected to “produce” and toachieve results through growth inthe number of those who aspire tothe priesthood, religious and layconsecrated life. Yet, some effortsseem to be “wasted” because of somany factors.

The low number of applicantsor discontinuance in formation doesnot mean failure on the part of thevocation director or directress. ECVsaid there are just various reasonswhy vocation to the religious life isnot that attractive to the youngpeople today.

Based on their recent experi-ences and information gathered,therefore, ECV propose the follow-ing as the direction which the ECV-DVP, hopefully with the whole-hearted support of all the bishops,should take:1. Organizationally, there is a need

to coordinate more among dio-ceses in the different regions as

well as to network with the otherCBCP Commissions (e.g. Youth,Family, and Mass Media). Not allare represented in the meetingsand conventions. Some diocesesdo not participate in the DVP ac-tivities; while some activitiescould have been maximized if therewas communication among thedifferent ministries. Why organizeand network? For coordination,for exchanging notes to help oneanother (e.g. in exchanging infor-mation for vocation promotion,data and statistics, experiences ofeach diocese, resources, andscheduling of activities).

2. In terms of programs, each dio-

cese has existing activities andplans, but much has to improve interms of creativity and network-ing. New approaches may have tobe tried to get the attention of theyoung people. Some diocesesthough have not identified theirvocation directors and vocationprograms, therefore, are not in thepriority list. The lay consecratedvocation is also being left out inthe promotion of the differentchurch vocations.

3. In terms of personnel, there is afast turn-over of vocation direc-tors and directresses. The prob-lem of following up the possiblecandidates arises. Sadly, vocationministry is considered by some asa transition ministry to the othermore serious ministries; as if it is asecond class ministry. The col-laboration of the clergy, religious,and lay needs to be strengthened.The support of the arch/bishop isalso important for any vocationprogram to work.

4. A National Survey on the state ofpriestly and religious vocations inthe Philippines is in order. Re-search is crucial if we are to un-derstand where we are and wherewe are going. For vocation pro-grams to be effective, empiricalstudies have to be conducted.

5. There is a need to come up with atruly National Vocation Program(similar to the Fishers of Men Pro-gram of the USCCB). The commis-sion needs to maximize the powerof the tri-media (TV, radio, andprint) for a national campaign forvocations. People are willing towork. Funding has been the pe-rennial problem.

The first chairman of the ECVwas Ricardo Cardinal Vidal whoserved from 1972 to 1983. He wassucceeded by Bishop WilfredoManlapaz from 1983 to 1990 thenBishop Vicente Navarra 1990 to1999. Bishop Antonieto Cabajog,meanwhile, chaired ECV from 1999to 2003. Bishop Florentino Lavariastook over the Commission from 2003up to the present.

learn to put their history under the Word ofGod.

How my heart thrilled to high heav-ens to see and hear our very own Gerryand Frank Padilla tell the wondrous storyof Couples for Christ. That the Vatican andthe universal Church recognize there issomething amazing happening in the Phil-ippines for the family and through the fam-ily, and through the holiness and perse-verance of lay couples, is worth all thestress of losing a suitcase. I could only sayto those congratulating me because I am aFilipino, “God is splendid!” In my heart Ihoped aloud, “Filipino families, becomewhat you are—God’s blessing.”

For the Linguistic Mass—HolyMass celebrated in designated parishesfor different language groups—I was soexcited to go to San Mauro Parish assignedfor the Filipinos … walking the distancefrom my hotel to the Church because traf-fic was closed to all vehicles with very fewexceptions—really few. The Philippine del-egation was composed of some 40 lay faith-ful and priests gathered together by theCBCP Episcopal Commission on Familyand Life. Kit and Fenny Tatad with their 2daughters came as a family. Senator NenePimentel and his Bing came as a couple.Two Congressmen, Edmund Reyes andBanham Mitra blended well with the del-egation. His Eminence Ricardo CardinalVidal was the main celebrant with BishopJose Oliveros of Malolos, Bishop SocratesVillegas of Balanga, Bishop AngelHobayan (Emeritus of Catarman), Arch-bishop Pedro Dean (Emeritus of Palo), andsome 5 other Filipino priestsconcelebrating. The Mass was festive. Inoticed that when Filipinos are in a foreigncountry, especially on a short term basis, itseems easier to generate that certain close-ness with kababayans.

And then there was the Holy Father

Faith and Fire / from P6Pope Benedict XVI. Instantly the mourn-ing of Valencia for the 42 dead and morethan 40 wounded from the train accident inestacion de Jesus on the eve of the open-ing of the 5th World Meeting of Familieswas turned into joy. The Pope, for his firstact after landing in the Valencia airport,prayed and offered a floral wreath at thevery entrance of the station that was thetragic point of pain. And in the Basilica ofOur Lady of the Forsaken (Nuestra Señorade los Desamparados), he literally gath-ered the families of the victims in his arms,shed tears with some of them, planted akiss on the picture of the fallen daughterraised to him by the grieving mother. Andfor those around, including some hardenedSocialists who a week before cheered theirParliament’s approval of homosexual mar-riages, the encounter with the Pope wasan encounter with the Lord.

For the Testimonies of Families onthe evening of 08 July, Bishop Soc and Ilined up with selected families to give brieftestimonials (all part of a script) to the HolyFather. When my turn came, with confi-dence and smiles I went through my first 2lines. Then I looked at Pope Benedict XVIseated on his white chair at the center ofthe altar. I saw him smiling with recognitionat me and moving his hands approvingly.In a fleeting instant I remembered CardinalRatzinger telling me about his Bavarianchildhood as I sat across him during oneof my visits with him at the Vatican’s Con-gregation for the Doctrine of the Faith. Inthat season in Rome, and again there inValencia, my heart could hear God saying,“You are my beloved” … all because HisVicar on earth is Love like Him.

The Christian family, even in thesetimes of bewilderment, passes on the faithwhen fathers and mothers love their chil-dren, and impart to them “the art of livingand the art of loving.”

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9Vol. 10 No. 8July 31, 2006 Diocese

By Rev. Fr. Glenn M. Corsiga

Important FactsPopulation 1,010,896Catholics (91.37 %) 923,680Area 4,955.9 sq. kms.

Bishop 1Priests: Diocesan 95 Religious 15 Brothers 6 Sisters 115Diocesan divisions: Vicariates 7 Parishes 41 Chaplaincies 15

Educational Centers: College/University Diocesan 1 By Religious 1

High Schools Diocesan 12 By Religious 9

Elementary Diocesan 4 By Religious 7 Kindergarten Diocesan 4 By Religious 5

Catholic Institutions:

Retreat Houses 7 Hospital 1 Clinics 2 Orphanages 3 Radio Station (Diocesan) 1 Catechetical Center 1

Diocese of Dumaguete

Relentless Witnessing to Faithand to the Gospel

BEFORE April 5, 1955, the timewhen Dumaguete became a sepa-rate See from Bacolod, the areaunder the jurisdiction of what isnow the Diocese of Dumaguetewas merely the recipient of mission-ary efforts of the Spanish friarsfrom the Archdiocese of Cebu, theDiocese of Jaro and the Diocese ofBacolod. Between 1580 (whenChristian faith was first introducedto what is now the Diocese ofDumaguete) and 1955, Dumaguetewas yet far from the helm in decid-ing for the spiritual formation anddirection of its own people and inthe management of pastoral con-cerns of the newly founded par-ishes. The founding, in fact, of thefirst Catholic school in the place—St. Paul College of Dumaguete—was the initiative of the Bishop ofJaro, Bishop Frederick Rooker.Pastoral initiatives, therefore, werenot really based on the actual localneeds, as felt by or drawn from thelocal faithful.

This socio-religious back-ground influenced the shaping ofthe life and mission of the Dioceseof Dumaguete when it was estab-lished as a local Church in 1955.The first bishop of the Diocese,the Most Rev. Epifanio B. Surban,DD, took off managing the youngdiocese with the aim of building it,firmly establishing basic Catholicinstitutions and creating avenuesfor people to be truly evangelized.It was therefore during his term asbishop when the foundation of avibrant and evangelizing Churchwas laid. Parochial and diocesanschools were founded in many par-ishes; a local radio station, DYWC,was acquired; formation of futurediocesan priests at the St. JosephSeminary became a reality; and theenvisioned apostolate of takingcare for the sick became concrete

with the institution of its diocesanCatholic hospital, the Holy ChildHospital. Never feeling weary fromall the initiatives he did, he estab-lished linkages abroad for financialassistance extended to the youngdiocese. He openly accommodatedvarious religious orders, congrega-tions and organizations to help inthe spiritual formation and amelio-ration of its people. He organizeddiocesan commissions and taskedthem to address the peoples’ tem-poral as well as spiritual needs.

After all the basic structureswere put in place, the Most Rev.Angel N. Lagdameo, secondbishop of the Dumaguete, orga-nized in 1991 the First DiocesanSynod of Dumaguete to strengthenthe pastoral programs and priori-ties of the diocese. BishopLagdameo introduced the conceptof basic ecclesial communities. Hestarted organizing priests throughteam ministries and awakenedpeople’s interest through variouspastoral celebrations and con-gresses. Year after year, peoplegathered by the thousands to heedand respond to ecclesial calls forrenewal and evangelization.

Today, the Diocese continuesher journey, but whilst aware thatforging initiatives or simplypreaching may not be her only prin-cipal concern, she has to sustainherself through a life of authenticwitnessing to the Faith and to theGospel. The Most Rev. John F.Du, DD, shortly after his installa-tion in 2001 as the third bishop ofDumaguete, embarked on a chal-lenging mission to steer the Dio-cese in accomplishing its divinemandate to holiness. He formal-ized priests’ training and formation,and heeded the laity’s challenge ofa more meaningful and profoundparticipation and spiritual advance-

ment. He created mission teams andopened new parishes in manyparts—extending even to the hin-terlands—of Negros Oriental.

Pastoral Priorities and Direc-tion

The Dumaguete Diocese, forits part, follows the direction of theSecond Plenary Council of the Phil-ippines (PCP II) and National Pas-toral Consultation for the ChurchRenewal (NPCCR). Drawing inspi-ration from the encyclical letter ofthe late Pope John Paul II, NovoMillennio Eneunte, the Diocese ofDumaguete cannot be less faithfulin conforming to or adoptingNPCCR’s nine (9) pastoral priori-ties as to embody the Diocese’spastoral programs and direction,namely: (1) integral faith formation;(2) empowerment of the laity to-

ward social transformation; (3) ac-tive presence and participation ofthe poor in the Church; (4) the fam-ily as the focal point of evangeliza-tion; (5) building and strengthen-ing of participatory communities;(6) integral renewal of the clergy;(7) journeying with the youth; (8)ecumenism and inter-religious dia-logue; and (9) animation and for-mation for mission “ad gentes”.

Inarguably, the Christian Faithpainstakingly passed on by themissionaries more than four hun-dred years ago in this part of Negroshas never been futile—not at all.The missionaries’ sweat and blood,shed and planted in the past, havegrown to become the vibrantChurch that it is now. And this willcontinue to grow as, truly, the Dio-cese of Dumaguete unfalteringlypursues its journey in its relentlesswitnessing to the Faith and to theGospel.(Fr. Glenn M. Corsiga is currently theRector of St. Joseph Seminary Col-lege in Sibulan, Negros Oriental – Ed.)

His Excellency,Most Rev. John F. Du, DD

Bishop of Dumaguete

St. Catherine of Alexandria Cathedral Parish Church

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been called to God’s service.”(Optatam Totius #2)

The most efficacious way to pro-mote vocations is through prayers.The Apostolic Exhortation on the Bish-ops, Pastores Gregis, emphasized that“the force which inspires and formsvocations is primarily prayer” (PG#48) Our Lord Jesus Christ Himselfadmonished us to pray for workers tohis harvest. “The harvest is rich butthe workers are few, therefore ask theharvest-master to send workers to hisharvest. (Luke 10:2) Pope BenedictXVI in his message for the 43rd WorldDay of Prayer for Vocations empha-sized—”Where people pray fervently,vocations flourished. The holiness ofthe Church depends essentially inunion with Christ and on being opento the mystery of grace that operatesin the hearts of believers.”

In line with this truth about theimportance of prayer for vocations,the words of His Eminence Ricardo J.Cardinal Vidal when he was still Arch-bishop of Lipa, still reverberates inmy mind: “The increase of vocationsto the priesthood and religious lifeis an indicator that the faith andprayer life of the community grows.If there are no vocations in a parish,then, we can say that the people (andmaybe the parish priest) are notpraying enough!”

If there are very few vocationsin our diocese, we should encourageour priests, the religious, and the la-ity to be more fervent in praying forvocations. “Vocations need a vastnetwork of people who pray ferventlyto the Lord” (PG# 48). As bishops,we should always pray for more vo-cations especially to the priesthood.Aside from asking God to call boysand young men to the priesthood, weshould offer daily prayers for our semi-narians that they may persevere intheir priestly vocations. It is also ofutmost importance for us bishops topray for our deacons and priests thatthey may be faithful always to theirvocation as ordained ministers of God.His Eminence Gaudencio B. CardinalRosales used to tell us when he wasstill in Lipa that each day while in

front of the Blessed Sacrament, heprays for each individual priest. Hewill make a tour in his imagination ofthe whole archdiocese visualizing theface of every priest in each parish ordiocesan assignment to ask God for aparticular grace needed by each andevery individual priest. I am doingthat now in our Diocese of Boac, onlythat it is easier for me to go on “atour” of our diocese in my dailyprayers because we have only four-teen parishes in Marinduque.

Being a formator to the seminar-ians for more than fourteen years,moderator of the Association of Semi-narians for five years, and head of theVocation Team of our Archdiocese fora couple of years, and now as morethan a year as bishop, I gradually de-veloped, maintained, and witnesseda deep pastoral concern for vocationsto the priesthood. I never miss a daywithout praying for my priests andseminarians. In my recitation of theHoly Rosary everyday I always includein my petitions the intention for theperseverance of priests and seminar-ians in their vocation.

The Pastoral Care and Promotionof Vocations

This Pastoral Care of Vocationsand Diocesan Promotion of Vocationsis being demanded of us bishops. TheDirectory for the Pastoral Ministry ofBishops says, “The pastoral care ofvocations, closely linked with thepastoral care of young people, isproperly served through a centraldiocesan agency for the promotionof vocations. It is therefore appro-priate to establish in the diocese asingle office for all vocations, underthe direction of a priest, in order tocoordinate the various initiatives,always respecting the proper au-tonomy of each ecclesial institution.”(DPMB #91) I hope that during thistime, all of us have a Commission onVocation in our diocese, properlystaffed and actively engaged in thepromotion of priestly vocation.

Though we have enough priestsin our dioceses, as bishops, weshould continuously campaign for

priestly vocations because there areso many places in the world that lackpriests. I’ve been telling my priestsespecially our Vocation Director thatwe should always think of the Uni-versal Church and not just our LocalChurch of Boac in terms of priestlyministry and mission. At present, wehave three priests performing theirministry in the Diocese of Dodge City,Kansas, which is a rural diocese ex-periencing an acute shortage ofpriests. As an act of gratitude to ourdiocese for sharing to them ourpriests, the Diocese of Dodge City issending us financial support for theformation of our seminarians.

Aside from vocation campaignsor promotions, we are to give moraland even financial support to thosewho have decided to enter the semi-nary to undergo formation to the priest-hood. Special attention should begiven to seminarians coming from pooror hard up families. “The bishop willmake every effort to provide finan-cial support and assistance for youngcandidates for the priesthood.” (PG#48) Seminarians feel very much en-couraged to give their best to their for-mation when they are given properattention by their bishop. They highlyappreciate the opportunity given themby their bishop to have colloquiumwith him regularly.

In my more than a year of minis-try as a bishop of our diocese, I regu-larly scheduled my seminarians forcolloquium especially during summeror semestral vacation. I discuss withthem the evaluation of their seminaryformators regarding their performancein the different areas of formation. Oursmall diocese is blessed with thirty-two seminarians. We are truly gratefulto God for giving us five deacons whowill be ordained priests before the endof this year. Regular dialogue with semi-narians was also done by my prede-cessor, Bishop Jose F. Oliveros whowas also my former rector and himselfa formator to numerous seminariansfor many years. Caring for and pro-moting vocations by a bishop is alsoshown when he encourages his prieststo organize and invite lay people in

the parishes to support seminariansand priests through the Associationof St. John Mary Vianney, SeminaryBenefactors’ Association and othersimilar groups.

The Second Plenary Council ofthe Philippines decree #566 says:“Everyone has the task of promot-ing priestly vocations. To preparepriestly vocations and purify moti-vations, the highest criteria are: themind and heart of Jesus and the goodof the Church for the service of whicha man is called to be a priest.” Toensure the realization of this very im-portant decree of the Council, thebishop has been given the highestand full responsibility of promotingpriestly vocations and of monitoringthe selection of candidates to thepriesthood in order to maintain thequality of vocations in his diocese.

Shepherding SeminariansAs God provides the seed of

priestly vocations in every place andtime for the Church, the Church her-self has the responsibility of nurtur-ing the seed, watering it with continu-ous prayer, providing it with integralformation in the seminary and sus-taining it with an on-going formationwhen the candidate becomes a dea-con and eventually a priest.

In the initial phase of priestly for-mation, our shepherding of seminar-ians depends greatly on our collabo-rators—the seminary priest-formators.“Each bishop will show his concernabove all by selecting with great carethose charged with the training offuture priests and by establishing themost suitable and appropriate meansof preparing them to exercise theirministry in a setting so fundamentalfor the life of the Christian commu-nity.” (PG #48) Let it not be said thatpriests are assigned to the seminarybecause they have other place of as-signment in the diocese. Much moreso, that a priest is assigned to the semi-nary because he has to undergo somekind of renewal of his priestly life. TheSeminary is not the place for reform-ing erring priests and much less forsoothing hurt egos.

The Bishop should be a sourceof inspiration to and moral support forthe seminary formators. “It is not onlythe bishop’s duty to make his peopleactive in promoting vocations but healso ought to inspire those who workin the seminary.” (UPPPF # 186) Semi-nary formators are deeply encouragedby the familiar presence of the bishopin the Seminary, not only during spe-cial occasions, but more so even if thereare no special occasions to speak of.The Directory For the Pastoral Min-istry of Bishops #84 states: “Amongdiocesan institutions, the Bishopshould consider the seminary to haveprimacy of place, and he should makeit the object of his most intense andassiduous pastoral care, because itis largely on seminaries that the con-tinuity and fruitfulness of the Church’spriestly ministry depends.”

The old Directory on the Pasto-ral Ministry of Bishops explicitly men-tions: “With the greatest care thebishop selects seminary directors, aspiritual director, confessors and pro-fessors from among the best priests ofhis diocese. (#192) It is unfortunatethat in some dioceses, priests considerseminary assignments as “too muchfor them” or not very fulfilling or evena temporary short-time assignment.The demand to be consistentlypresent in the seminary to ensure qual-ity formation of future priests seemsto be too harsh or utterly demandingfor some priests. We should also ac-cept the fact that not all priests, eventhose we consider the best intellectu-ally, are fitted to this special pastoraltask of forming future priests. Thus,“the bishop is to secure stability ofseminary formation by implementinga program that prepares priests forseminary ministry, secures their ten-ure of office, and provides for theiron-going formation.” (UPPPF #86)This instruction to bishops clearlyshows how the Church values priestlyvocations and the quality of futurepriests.

The bishop should monitor theimplementation of the Updated Phil-ippine Program for Priestly Forma-

Caring for / from P5

Caring for / P13

acts as both president and prime minister.Obviously this reeks of political maneuverto empower the present political leadershipmuch more than the power they have now.Mr. Monsod strongly objected to any moveto cancel the 2007 elections. He says that “Acredible 2007 elections can become an in-direct referendum on the issue of whetherthe President should serve her full term, de-pending on how people choose their con-gressmen and senators…

On the same breath, he brought to lightthat whatever options we choose whetherto have charter change through the people’sinitiative or through constituent assembly,the results will not be credible without anelectoral reform. With the incumbentCOMELEC officials, the outcome will betainted with doubts. The good news how-ever is that the 3 new appointees are trust-worthy men, says Mr. Monsod. Let us waitfor the fourth appointee and the results ofthe Ombudsman’s verdict on the case ofCOMELEC’s purchase of the automatic votecounting machines.

Prior to the end of the session, the par-ticipants were requested by the presidingEmcee to write their recommendations for theaction plan that BBC should pursue for thecoming year relative to the two issues ofcharter change and mining. On CharterChange, LAIKO Vice-President Mia Zafrainformed the body of LAIKO’s program ofdissemination of the issues on charterchange to the different lay leaders of the dio-ceses within Metro Manila and the fact thatLAIKO is ready to conduct more sessionsof this nature for other lay groups.

I have not heard any action plan on themining issue declared on the floor. The argu-ments for and against are strong and one may

either be on one side or the other—for the sup-port of the mining law or for its repeal. Probablythe January 29 statement of CBCP on miningissues was still vivid in the minds of the partici-pants that no one stood up to take a stand.Relevant to both the charter change and to themining issue is this portion of the statement:“We are apprehensive that the proposed dele-

tion of the nationalist provisions to the Con-stitution by the Constitutional Commission(CONCOM) can pave the way to the whole-sale plunder of our National Patrimony, andundermine our Sovereignty:

• To support, unify and strengthen the struggleof the local Churches and their constitu-ency against all mining projects, and raisethe anti-mining campaign at the nationallevel.

• To support the call of various sectors, espe-cially the Indigenous Peoples, to stop the24 Priority Mining Projects of the govern-ment, and the closure of large scale miningprojects, for example, the Rapu-rapuPolymetallic Project in Albay, HPP Project inPalawan, Didipio Gold-Copper Project inAlbay, Didipio Gold-Copper Project in NuevaViscaya, Tampakan Copper Gold Project inSouth Cotabato, Canatuan Gold Project inZamboanga del Norte, and the San AntonioCopper Project in Marinduque, among oth-ers;

• To support the conduct of studies on the evileffects of mining in dioceses;

• To support all economic activities that arelife-enhancing and poverty-alleviating.

It is very clear that the Church’s unequivo-cal stand is a big NO to mining. Businessmen,however, will want to consider responsible min-ing, since this is one of the best ways to in-crease investments and eventually accumu-late earnings and funds required for develop-

ment to reduce the level of poverty in the coun-try

While there are many NGOs and lay ad-vocacy groups taking the same stand as theChurch, like Greenpeace, The Dapitan Initia-tive, Defend Patrimony, Stewards of Creationand Concerned Citizens Against Pollution, theirpleas will be heard but not necessarily actedupon. The Mines and Geosciences Bureau willcontinue to issue mineral exploration permitsand the DENR, the mineral production agree-ments. The President is the sole authority toapprove the Financial and Technical Assis-tance Agreement.

The advocacy groups should continuetheir work in convincing our legislators to re-peal the mining law. However our legislatorswill surely consider the lobby group for min-ing. With the election year in 2007, this is thetime for them to source funds for their reelec-tion. Mining company executives are realistsand profit-oriented. They can justify bribemoney as “facilitation fees” or include it in the“mobilization fee” or “contingency funds” oftheir budget.

It is predictable that our economic expert,the President herself, will not give in easily toany advocacy group’s entreaty. Perhaps shehonestly believes this is the only “gold” mine(pun intended) that her administration can tapfor the accelerated development of the coun-try as well as paying our foreign debt withinher tenure.

As realists, lay groups should be readywith another type of advocacy which will fo-cus on the prevention of mining disasters andnot wait for it to happen. This is the same ap-proach as the recent moves to mitigate theharm that landslides can do—by conductinggeo-mapping of critical landslide-prone areasand installing rain gauges in those localities.

For this advocacy we need differentgroups of expert volunteers, geologists, soci-ologists, civil, mechanical and chemical engi-neers, architects, finance experts, chemists,quality control experts, human resource man-agers, lawyers, etc. who will monitor amongmany other areas, a) the total area covered bythe mining permit before it is awarded, b) theincursion of the mining area into the ancestraldomains of the indigenous people, c) the con-duct of the dialogue between the mining offic-ers and the local government for the requiredFree and Prior Informed Consent (FPIC), d)the technical aspects of the structures—thedesign of the dam and spillways, the contain-ment area for acid mine drainage, e) laboratorytesting facilities for quality control, f) the re-habilitation design and process of mined ar-eas, etc.

Their function would be to act as pro-cess controllers by having access in all de-liberations of the processes cited above as itis happening rather than waiting for the di-saster to happen. More importantly, we alsohave to be sure that the men who have theauthority to give permits have no record ofgraft and corruption.

Probably, one can easily say, where arewe going to have volunteers to do this? Well,that is the real challenge to all dioceses—toharness their lay leaders for advocacy workof this nature. Prevention of corruption is thename of the game. Our selected lay leaders todo this job will also be subjected to the samebribe money. This is where evangelizationcomes in—the training of our volunteers onthe Social Doctrines of the Church and Ser-vant Leadership. We pray that they will alsohave the commitment to God and country todo the job for the benefit of all generations tocome.

Laiko Lampstand / from P7

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11Vol. 10 No. 8July 31, 2006 Social Concern

Archdiocese of Cebu

Building Self-ReliantCommunities of Disciples

By Msgr. Roberto F. Alesna, H.P.

THE Archdiocesan Commission onService, a charity and social welfareoffice of the Archdiocese of Cebu,was organized in 1959. It existedunder different names: Catholic Aid,Archdiocesan Social Action Center,Cebu Caritas, Inc., unto its presentname, Commission on Service, afterthe Fourth Diocesan Synod of Cebu.

The Commission on Service isthe social welfare and developmentarm of the office of the Roman Catho-lic Archbishop of Cebu. It is basedat the Cebu Caritas Inc. Building, P.Gomez St., Cebu City.

Cebu archdiocese’s Commissionon Service envisions itself to buildself-reliant communities of disciplesimmersed in Gospel values. Toachieve such vision, it commits it-self—as its mandate or mission—toserving Cebu’s “community of dis-ciples” by: providing technical andfinancial resources to the poor; initi-ating and organizing groups to worktogether as a community imbuedwith Gospel values and ecologicalconcern; facilitating and networkingwith other Commissions of the arch-diocese, Government Organizations(GO’s), People’s Organizations(PO’s) and Non-Government Orga-nizations (NGO’s) in accord withinthe framework of the ArchdiocesanPlan or Program of the Archdioceseof Cebu.

To upgrade directly the qualityof life of the beneficiaries and indi-rectly the entire Cebu population, theCommission of Service’s vision andmission are attained through—health, nutrition and developmentintervention programs; providingopportunities and empowerment forcommunities to organize themselvesand acquire income-generatingprojects; assisting oneself and oth-ers, and accessing immediate help tovictims of man-made and natural di-sasters; and establishing linkageswith government and non-govern-ment organizations to enhance ser-vices to the poorest of the poor.

Current Programs and Ser-vices

The social concern programsand services being currently under-taken by the archdiocesan Commis-sion on Service may be classified intothree principal areas: the

Archdiocesan Welfare Services, theAlay Kapwa—Relief, Emergencyand Rehabilitation (AK-RER), andthe Cebu Archdiocesan Program forSelf-Reliance (CAPS-R Grameen).

The Archdiocesan WelfareServices, a short term program in-tended to provide the immediateneeds of walk-in clients andindigents, include the following ser-vices: (1) Material assistance suchas free medical assistance (free clinicon regular schedule to immediateindigents and, upon request, freemedical mission to remote parishes),and food and clothing provision; (2)Transportation assistance (boat andbus tickets or transportation dis-counts) to needy clients; (3) Burialassistance, financial aid to the be-

reaved family; (4) Referral services,or problems not met by the office arerecoursed to other social welfare or-ganizations.

A brief definition of terms isdeemed appropriate to understandthe second area of COS’s (Commis-sion on Service) area of social con-cern programs and services, the AlayKapwa – Relief, Emergency and Re-habilitation (AK-RER).

“Alay” literally means offeringwhat we have and what we are topoor and distressed fellowmen or“kapwa”. “RER” (Relief, Emer-gency and Rehabilitation) is a pro-cess through which a particular dis-tressed community is helped to man-age its environment and resourcesin order to alleviate poverty and help-

lessness brought about by disastersand calamities.

Thus, the Alay Kapwa—Relief,Emergency and Rehabilitation (AK-RER) area involves the followingcomponent services: evangelization;giving information or education oncurrent social issues and problemslike poverty and environmental prob-lems; solicitation of material and fi-nancial aid or support; and distribu-tion of the resources receivedthrough the bishops and parishpriests in the archdiocese.

The third social concern pro-gram area, the Cebu ArchdiocesanProgram for Self-Reliance, or betterknown as CAPS-R Grameen, aims atbringing the disadvantaged or thepoor into a self-reliant community of

disciples immersed in Gospel values.Through small loans, the poor aregiven the access to productive re-sources which enable them to man-age their own development in a self-sustaining manner. This program,which started on March 1997, has re-markably provided help or assistanceto already 4,500 women members cov-ering 52 parishes in the Archdioceseof Cebu. Not discounting the factthat this approach benefits those whoare willing to work hard, endure disci-pline and work together with others,the program has noted considerableeffects of improvement in the lives ofthe recipients.

The CAPS-R Grameen involvesthe following program componentsand services: (1) Capacity Building;(2) Value Formation; (3) Credit Ser-vices; (4) Savings Mobilization; and(5) Members’ Mutual Savings Fund.

No question, it is ascertainedthat the program indeed precipitatedsome positive implications like,among others—(a) banking facilitiesand services are readily extended topoor women who can access smallloans; (b) exploitation by unscrupu-lous money lenders and usurers iseliminated; (c) opportunities for self-employment for vast unutilized man-power resources are created; (d) dis-advantaged people are broughtwithin the folds of some organiza-tional format which they can under-stand and operate and can find socio-political and economic strengthsthrough mutual support; and (e) re-cipients become self-reliant commu-nities of disciples immersed in Gos-pel values.

Admittedly, on the whole, theactivities and programs of Cebu’sarchdiocesan Commission on Ser-vice may yet fall short as to embodyor address the indubitably bigger andnumerous concerns that are un-avoidably brought to the fore dur-ing this Year of Social Concern. But,palpably so, the archdiocesan Com-mission on Service cannot fail to re-main undaunted in pursuing its man-date of building self-reliant commu-nities of disciples immersed in Gos-pel values—such is our humble con-tribution.(Msgr. Roberto Alesna, H.P. is currentlythe Chairman of the Archdiocesan Com-mission on Service of the Archdioceseof Cebu—Ed.)

Self-Sufficiency Through Giving: A Modified Tithing ProgramBy Rev. Fr. Rembert Rivera

TITHING was officially approved by theSecond Plenary Council of the Philippines(PCP II) in 1991 to gradually replace thearancel system in the country. Accordinglyso, the Diocese of Kabankalan in NegrosOccidental has adopted and implemented,since its endorsement during the First Dioc-esan Synod of Kabankalan (DSK-I) in 1997,the “Modified Tithing Program” through-out the entire Diocese.

From its inception, the Diocese ofKabankalan’s Modified Tithing Program,under the able supervision of the DiocesanVicar General, Msgr. Rogelio Cruz, thenaimed to achieve the following objectives:(1) to inculcate in the faithful the awarenessor realization that they are the Church, andthus (they) share in Christ’s mission to teach,to sanctify and to serve; (2) to motivate thefaithful to take up their duty to support thelocal Church, i.e. the diocese, parish, or chap-laincy; and (3) to attain self-sufficiency forthe pastoral programs and projects in thediocese, so that the arancel system may beeventually phased out.

Inarguably, tithing cannot fail to presentits strong biblical foundations, with both theOld and New Testaments being replete withsources or teachings about tithing. From theOld Testament, we find the following at-tributes and purposes of tithing: (a) tithingis an offering of 10% of one’s produce orgoods as an act of gratitude and thanksgiv-ing to God (Gen. 14:17, 28:20); (b) tithingbecame a law strictly observed among theChosen People (Lev. 27:30; Num. 18:21; Neh.10:37; Amos 4:4); (c) the tithe was intendedas sacred offering to God, but part of it wasdistributed to the poor and the needy (Deut.14:22-29; 26:12-15); (d) part of the tithe was

also given to the Levites in return for the min-istry they rendered to the Lord (Num. 18:2);and (e) to withhold tithes from God is tanta-mount to cheating Him (Mal. 3:7-12).

Similarly, from the New Testament, tithingcontinued to be practiced by the Jews. ButJesus demanded that it be accompanied withrighteousness (Mt. 23:23; Lk 11:42; 18:12). Theearly Christians shared their goods in com-mon. They would voluntarily sell their proper-ties and give the proceeds to the apostles whowould distribute them according to their needs(Act 2:42-47; 4:32-37; 5:1-10).

But why do we have to give tithe to God?

We owe everything to God who createdall things. “The earth is the Lord’s and every-thing in it, the world and all who live in it” (Ps.24:1). “What have you that you have not re-ceived? And if you received it, why are youproud, as if you did not receive it?” (1 Cor. 4:7).“We brought nothing into the world and wewill leave it with nothing” (1 Tim. 6:7).

God made man caretaker or steward of hiscreation. “What is man that you should bemindful of him?...You have given him domin-ion over the works of your hands, you haveset all things under his feet” (Ps. 8:5,7; cf. Gen.1:27-30). The steward is not the owner and mustmanage what is entrusted to him according tothe wishes of the owner (cf. Lk. 12:42-46).

According to God’s will, the created goodsof this earth must be used for three purposes:

• To serve our basic needs. God allows us toown things so as to attend to our needs.But on one hand, we must not lose trust inGod’s providence (Mt. 6:25-34; 7:7-11). Whileon the other hand, we must not place ourtrust on riches (Mt. 6:19-21, 24; Lk. 12:15-21;1 Tim. 6:17).

• To share with others, especially the poor andthe needy. We must also learn to share ourbounty with others, especially the poor andthe needy (Prov. 19:17; Mt. 25:40; Lk. 14:12-14; 16:19-31; 1 Tim. 6:18-19). We are com-manded to love our neighbor as ourselves(Mk. 12:31). Faith without good works is dead(Jas. 2:15-17). We must learn to share fromour substance, and not only our excess (Lk.21:1-4; 2 Cor. 8:14).

• To promote the kingdom of God. We mustseek first the kingdom of God (Mt. 6:33). For,we are to love God above all else (Mk. 12:28-30). Thus we must give to God what belongsto him (Mt. 22:21; cf. Mal. 3:7-12). The properuse of our talents will merit us a place in hiskingdom (Mt. 25:14-30).

Mechanics of Tithing and its Benefits

For its part, the Diocese of Kabankalanhas readily devised the following proceduralpoints in implementing the modified tithingsystem:• Parishioners compute their income so they

can estimate the tithes they can give. If tith-ing is new and hard for them, they start with

a lower percentage and gradually increase.• Parishioners secure their tithing envelopes

from the parish and offer their individualtithes during offertory as they attend theSunday Mass.

• Parishioners are not forced to follow the10% stipulated in the Bible. Rather, theypledge only the amount they can afford,but in proportion to the blessings God hasgiven them.

As a viable alternative to the arancelsystem, it cannot be denied that tithing—particularly in the Diocese of kabankalan—has since been successfully answering thefixed or regular expenses or needs of par-ishes or chaplaincies like, among others—utilities as water and light; salaries of per-sonnel; allowances of the parish priest; main-tenance of the church, rectory and other fa-cilities; apostolate, outreach, charitableprojects and activities, etc.

Nonetheless too, through tithing the par-ishes or chaplaincies are able to support thediocese—the bishop and the diocesan com-missions, the social action office, the dioc-esan seminary, the missions, and other dioc-esan pastoral programs.

In sum, truly it can be said that tithingprovides the faithful not only the means orfaith experience of thanking God or of shar-ing God’s blessing to others but, more so, theopportunity as well to participate actively infulfilling the Church’s collective mission ofliberation.

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Vol. 10 No. 8July 31, 2006

CBCP MonitorCBCP Monitor

12 Commentaries

Roles of Clergy andLaity in Politics

By Fr. Roy Cimagala

I believe that our country is now in that interesting stage where a clari-fication on the roles of clergy and laity in politics is much needed.Nowadays, different opinions on the matter are expressed, leaving manypeople confused.

It might be good to remit verbatim the official teaching of the Catho-lic Church, so that everyone can have a clear idea about the matter andcan be guided accordingly.

Part of paragraph 43 of the pastoral constitution of the CatholicChurch Gaudium et spes contains the pertinent teaching. I invite every-one to study it, slowly, calmly. Here it goes:• Secular duties and activities belong properly although not exclusively

to laymen. Therefore acting as citizens in the world, whether indi-vidually or socially, they will keep the laws proper to each discipline,and labor to equip themselves with a genuine expertise in their vari-ous fields.

• Laymen should also know that it is generally the function of their well-formed Christian conscience to see that the divine law is inscribed inthe life of the earthly city.

• From priests they may look for spiritual light and nourishment. Let thelayman not imagine that his pastors are always such experts, that toevery problem which arises, however complicated, they can readilygive him a concrete solution, or even that such is their mission.

• Rather, enlightened by Christian wisdom and giving close attention tothe teaching authority of the Church, let the layman take on his owndistinctive role.

• Often enough the Christian view of things will itself suggest somespecific solution in certain circumstances. Yet it happens rather fre-quently, and legitimately so, that with equal sincerity some of thefaithful will disagree with others on a given matter.

• Even against the intentions of their proponents, however, solutionsproposed on one side or another may be easily confused by manypeople with the Gospel message.

• Hence it is necessary for people to remember that no one is allowed inthe aforementioned situations to appropriate the Church¡¦s authorityfor his opinion.

• They should always try to enlighten one another through honestdiscussion, preserving mutual charity and caring above all for thecommon good

• Bishops, to whom is assigned the task of ruling the Church of God,should, together with their priests, so preach the news of Christ thatall the earthly activities of the faithful will be bathed in the light of theGospel..

• All pastors should remember too that by their daily conduct and con-cern, they are revealing the face of the Church to the world, and menwill judge the power and truth of the Christian message thereby.

• By their lives and speech, in union with Religious and their faithful,they may demonstrate that even now the Church by her presencealone and by all the gifts which she contains, is an unspent fountainof those virtues which the modern world needs the most.

• By unremitting study they should fit themselves to do their part inestablishing dialogue with the world and with men of all shades ofopinion. Above all let them take to heart the words which this councilhas spoken:

• Since humanity today increasingly moves toward civil, economic andsocial unity, it is more than ever necessary that priests, with jointconcern and energy, and under the guidance of the bishops and thesupreme pontiff, erase every cause of division, so that the wholehuman race may be led to the unity of God¡¦s family.

Given this indication, it is quite clear that in secular, temporal mat-ters like politics, the laity takes the more active and direct role, while theclergy gives guidance and fosters the proper atmosphere for dialogueand discussion especially when the issues generate different, evenconflicting positions.

In this area, there can be no specific Catholic position, and it is notthe mission of the clergy to give one, since the matters are by natureopen to valid opinions and the free discussion of men.

Pure and SimpleFr. Roberto P. Reyes

THE CBCP has spoken, the officialChurch position has been said, sobe it. And in the wake of the Bish-ops’ statement, for good or for bad,a variety of reactions have also beennaturally generated. Let us look atsome of these.

First, the favorable: Press Sec-retary Ignacio Bunye, “We concurwith bishops that impeachment is notthe way toward change and resolu-tion in our current political con-cerns… the administration welcomesand ponders with humility and sin-cere appreciation the moral counselfrom the pastoral letter of theCBCP…the message offers manypoints of agreement and shared ob-jectives between the governmentand the Church…” House MajorityLeader Prospero Nograles, “TheHouse or Congress is not a correctvenue to find guilt or innocence. It’sthe courts that will decide guilt or noguilt, not Congress in an impeach-ment case because Congress de-cides, as a policy, whether good orbad, to remove an official.” (Cf. PDI,July 11, 06, page A1)

Second, the unfavorable: Sena-tor Ramon Magsaysay Jr., “says hedoes not understand theCBCP…impeachment is the best,most peaceful way of seeking thetruth.” Senate Minority LeaderAquilino Pimentel Jr., “That’s theCBCP’s privilege. While I don’t seehow impeachment can succeed, Ifind it strange that they are not con-vinced that complainants seek thepublic good.” Minority LeaderFrancis Escudero, “If they favor thesearch for truth but not through theimpeachment, then through whatmeans?” The Hyatt 10 said that theimpeachment case they filed wouldproceed, with or without the supportof the CBCP. (PDI, July 11,06, pageA1)

Third, it is worthwhile notingreactions from respected citizens andopinion makers. Former Senate Presi-dent Jovito Salonga, “the bishopsmay be pushing the people to stageanother people power. The bishopsare virtually telling the people thereis no more hope.” Former Commis-sion on Elections Chair ChristianMonsod said “ that next year’s mid-term elections were another way outof the political impasse. (Cf. PDI, July12, 06, Page 1) Conrado de Quiros, “That is the richest irony of all. Thebishops worry that by going throughanother unproductive political exer-cise we will only encourage the pub-lic to distrust politicians some more?They should worry that by taking

gerous and difficult. There are noclear-cut, full-proof solutions. Yes,there are crooks, corrupt politicians,communists and activists of all col-ors from blue to red, from yellow topink. Amid the ache, I go to the Lordand ask, “what would you do Lord ifyou were in the Philippines today?”I wait and listen if He too will say,“Bahala na …naniniguro lang. Iwait some more and listen again. Heseems quiet until I feel somethingburning deep within.

From my heart of hearts, a vi-sion emerges: a man walking amongthe people, on roads of dirt, mud andstone, sitting and eating among pros-titutes, tax collectors and sinners. Isee a man whose robes are soiledwith dust, mud and various stainsfrom contact with oily and grimy cartwheels, unkempt and stinking beg-gars. I see the man who seems ordi-nary as he so naturally blends withthe crowd. He is full of peace, gentle-ness and compassion. But there isheat, magnetism, light that flow al-most visibly and palpably from him.He is not distant, safe and secure.He has become part of those aroundhim, the hungry, the sick, the rejects,the sinners. They come to him ordoes he go to them? They seem tobelong to each other but not so muchas he reveling in dirt, sin and miseryas he wanting to give life to thosewho feel lost, hopeless and de-prived. No, he does not say “Bahalana…naniniguro lang.” Instead, hesays something that I keephearing…”Come follow me….followme.” Perhaps I should ask, “whereLord?” But there is no need. I seewhere he goes….and there I wantand joyfully want to follow Him.

We seem to forget asking thisbasic question not only now but al-ways, “where is the Lord in all these,and what does the Lord want me, usto do for others?

Yes, most if not all politiciansare driven by vested interest. Theyare not pure. However, do we be-come pure simply by condemningtheir impurity and dismissing theirefforts with our “Bahala na andnaniniguro lang” attitude? Jesus didnot make statements. Jesus spokewords directly to persons and amidcrowds. He did not have an officenor a title that gave credibility to hiswords. Crowds sought him and liter-ally ate his words because he wasalways in their midst. He was one ofthem, one with them, indeed not intheir sins but in their feeble and evenimpure efforts to find life and morelife, God and more God.

the wishy-washy position theyhave, they will only encourage the(un)faithful to distrust the clergysome more.” (PDI, July 12, 06, P A12)

There are three sets of positionshere. The first from the bishops state-ment, politics which covers politicalprocesses and rules that governthese as well as the persons whoimplement the latter, officially calledpoliticians are altogether suspect“unless these are guided by no othermotive than genuine concern for thecommon good…” (Cf. CBCP State-ment) The second from Malacanangand its supporters and obvious ben-eficiaries, the Church, especially itsbishops is such a wonderful ally. Thechurch should keep up the goodwork. The third from the oppositionboth formal and informal, the churchhas a duty to encourage hope andparticipation, clarity and courage inmoral thinking, judgment, decisionand action and the capacity to showgenuine concern and involvement(engagement) in the not so neat andpure reality of socio-political renewaland transformation.

Conrad de Quiros has a scath-ing and disturbing critique of the lat-est CBCP position, “…the way theCBCP has answered it ( the questionin the minds of the people, What dowe do about someone who stole thevote?) opens itself up to charges thatit’s basically saying, “Bahala nakayo diyan. We ourselves can’t doa thing about it. Or worse, “Pasensyana, we just want to play safe.” (PDI,July 12,06, P12)

Conrad describes a church thatis distant, above, away, indifferent,afraid, unsure and unwilling to soilits “impeccably white vestments andunstained hands,” perhaps, achurch that wants to be and remain“pure?” Two operative words seemto guide the church position,“Bahala na kayo (That’s your con-cern not ours.)” “Naniniguro lang(Just making sure).”

These past months, while Iwatched events at home from afar, Icannot help but feel bad because Icould not be involved. I feel so farfrom what I used to constantly expe-rience, the dust, heat, crowds, anti-riot cops, fire trucks, make-shiftstages, harassment and threats of allkinds, meetings, discussions, sub-poenas, preliminary hearings, courthearings, etc.

Yet, from where I am I cannotsay, “Bahala na kayo…Naninigurolang…” My heart, soul, mind, spirit,my entire being aches to be part ofmy people’s struggle. Yes, it is dan-

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CBCP MonitorCBCP Monitor

13Vol. 10 No. 8July 31, 2006 Statements

2006 AMRSMP Convention StatementGATHERED in convention in Talisay City,Cebu with the theme “Prophetic Witness, Re-flecting the Mission and Option for the Poor”we represent consecrated men, priests andbrothers and our mission partners, who workin different ministers in all parts of the country.As leaders of our congregations, we fell theneed to continue offering hope to our peoplein the midst of political, economic and moralcrises that continue to affect the majority ofthe people especially the poorest of the poor.

Our Reading of the Situation:

We have spent time in reflecting on theconditions of the people that we serve and weare compelled to address the following con-cerns that plague our society today: the mount-ing number of extra-judicial killings, the ill ef-fects of mining and its control by foreign cor-porations, the railroading of the charter changeprocess, rampant corruption in both public andprivate sectors, ad the immediate and dire con-sequences of poverty throughout.

We would like to acknowledge that manyof these concerns are already being addressedby the individual congregations and by themission partners of AMRSP.

Recommendations:

In addition to what is already being doneby individual congregations and the missionpartners, we recommend the following actions:

that the government immediately work toend the extra-judicial killings that are happen-ing around the country and the culture of im-punity be put to an end by bringing to justicethose who are responsible for these murder-ers, whoever they may be; and that the Min-ing Act of 1995 be immediately repealed andreplaced by a new mining law which is envi-ronmentally sound, sustainable and in the na-tional interest.

Commitments:

We commit ourselves to the following:In agreement with the CBCP position on

charter change, “we do not support hasty ef-forts to change this fundamental law of theland without the widespread discussion andparticipation that such changes require (which

could be) best done through a constitutionalconvention.”

We will continue working to eradicate cor-ruption in our institutions and in those areasof society where we live and carry out our min-istry.

We will work and collaborate critically withthe government, as far as is feasible, to achieve

the Millennium Development Goals for theeradication of poverty.

We will intensify our efforts to networkand collaborate among ourselves and with ourmission partners to maximize our service to thepoor.

As a way of working towards national rec-onciliation, we will commemorate September

tion in the seminary. He should per-sonally participate in the formation ofthe seminarians by his encouragingand motivating presence and mostespecially through his conferences andhomilies in Eucharistic celebrations.

The Bishop’s Personal Knowledgeof the Candidates for the Priesthood

“Regular contact between thebishop and the seminary communityconstitutes a vital component in semi-nary life. Let the bishop’s own effortsat being fully human inspire the semi-narians” (UPPPF #58). One of the vividmemories that I still treasure when Iwas a minor seminarian is the image ofour Archbishop then who would fre-quently visit our seminary community.Because he lived just next door to ourseminary, he would often surprise uswith unannounced visit. He wouldengage us in casual conversations—”Have you been kind and well-be-haved?” Of course, we would readilyanswer him, Yes”. And jokingly hewould gently twist our hands or makea slight finger strike to our ears as heencouraged us to be good and prayer-ful seminarians. We respect him somuch and we love him for his fatherlyconcern for each one of us.

As a bishop, I always try my bestto imitate that fatherly concern and ges-ture that I experienced when I was still aseminarian. In my own little ways I letmy seminarians feel that I truly supportthem in their desire to answer God’s call.

The bishop should strive to gainpersonal knowledge of his seminariansespecially those in the Philosophy andTheology departments. As much aspossible, the bishop should address hisseminarians by their first names. “Hecalls his own sheep by name” (John 10:3)In order to hasten my knowledge of myseminarians, I join them in the evalua-tion of their summer apostolate. We pray

together, eat together, play together andabove all, I listen to their sharing. I givea deepening of their experiences in theparish and connect the rich pastoral ex-posure that they had to the total priestlyformation that they are undergoing. “Agenuine personal knowledge of thecandidates for the priesthood in his par-ticular Church is indispensable for theBishop. On the basis of these directcontacts he will ensure that the semi-naries form mature and balanced per-sonalities, men capable of establish-ing sound human and pastoral rela-tionships, knowledgeable in Theol-ogy, solid in the spiritual life, and inlove with the Church” (PG # 48)

The bishop’s genuine personalknowledge of the candidates for thepriesthood is his perfect gesture ofshowing his love for the Church. Thequality of new priests in every diocesewhether they are good or bad is sig-nificantly a result of how the bishopknows them personally.

“When the time comes to conferHoly Orders, each bishop will carryout the necessary investigation. Inthis regard, conscious of his graveresponsibility for the conferring ofpriestly Orders, only after careful in-quiry and ample consultation accord-ing to the norms of law will the Bishopreceive into his Diocese candidatescoming from other Dioceses or froma Religious Institute.” (PG # 48)

The Future of the Church Clearly De-pends in the Bishop’s Care for Voca-tions and Shepherding of Seminarians

Sooner or later, all of us here will getold and gray—some faster than others.We are all passing this world. We shouldprepare and mold future priests who areholy, zealous, and totally dedicated to Godand His Church. As bishops, this is avery serious and demanding responsibil-ity considering the many other obliga-

tions that are entrusted to us. But just asa bishop has the full responsibility ofshepherding his flock; he is the shep-herd of his priests, he is the shepherd ofthe religious and the laity, and he is alsothe shepherd of seminarians who will behis future priests. The future of the Churchdepends greatly on the quality of priestswho are ordained by their bishop.

Indeed, the obligation to promoteand care for priestly vocations, monitorthe quality of formation of seminarians,and maintain the holiness of those pro-moted to the priestly Orders form onecontinuum. It is in the bishop’s deep con-cern for vocations and shepherding ofseminarians that the Church is providedwith holy priests. It is also in this way thatthe Church is ensured with sustained anddedicated service. God will surely rewardevery effort of a bishop to promote voca-tions and guide seminarians to a deeplove and service of the Church.

ConclusionI am deeply convinced that our care

for vocations and shepherding of semi-narians will always be sustained by Godwith His grace. As God promised “Iwill be with you till the end of time”(cf. Mt. 28). He will always call minis-ters for His Church to continue His mis-sion. The reason why Christ entruststo bishops the care for vocations andformation of seminarians to becomeholy priests is His love for the wholemankind in need of salvation. The qual-ity of our concern for priestly vocationssomehow reflects the quality of our lovefor our own vocation. As we encour-age young men to serve God as priests,we silently tell God and all the faithfulthat the life we embraced is indeed thelife worth living in Christ.(This piece is one of the talks delivered duringthe annual retreat of the bishops held last July4-6 preceding their 93rd Plenary Assembly, 2006at the Pope Pius XII Catholic Center in Manila.)

Caring for / from P10It is precisely in these cases that therole of the movements is not onlyprovidential, but important. They pro-duce mature Christian personalities,conscious of their own baptismalidentity, their own vocation and mis-sion in the Church and in the world.They offer a significant testimony towhat Christian life should be. In hisencyclical Redemptoris Missio JohnPaul II said these prophetic words:“When these movements humblyseek to become part of the life of thelocal Churches and are welcomed bybishops and priests within diocesanand parish structures, they representa true gift of God both for new evan-gelization and for missionary activityproperly so-called.”

Meantime, the zealous pastor ofthe parish, to fulfill his mission to thelay men and women entrusted to hiscare, has drawn up the pastoral pro-gram of the parish, complete with vi-sion, mission, plans, organizationalset-ups, programs, objectives, and ac-tivities. This pastoral organizationalset-up and plans are supposed to bethe standard program of the parish.

Will it not be disturbed or dis-rupted by the insertion of theseecclesial movements into the life andactivity of the parish? To this appre-hension, it is good to again listen toand reflect the words of the presentHoly Father, Benedict XVI, who in hishomily of the Mass at the opening ofhis Pontificate said: “My true programof government is that of not doing mywill, of not following my own ideas,but of listening, with the whole Church,to the word and will of the Lord and ofletting myself be guided by him, sothat it is he himself who guides theChurch in this hour of our history.” Inother words, in the Church uniformityis not the ideal, it is catholicity whichadmits of plurality, diversification.

is a group of the faithful that thebishop must establish in the diocesefor the convocation of the faithfularound the Eucharist and the devel-opment of the liturgical life (SC 42).Structurally, it represents a part of thediocese, entrusted to the bishop withthe assigned pastor as his coopera-tor in the care of souls (CD 30).

The parish is therefore a pasto-ral organization established by thebishop in his diocese. It is not an au-tonomous institution, but an entitythat is dependent upon, yet integralto, the diocese.

Within the context of these Con-ciliar teachings, the Code of CanonLaw defines the parish as: “A parish isa certain community of the Christianfaithful stably established within a par-ticular Church, whose pastoral care,under the authority of the diocesanBishop, is entrusted to a parish priestas its proper pastor “ (Can. 515, § 1).

The Role of the Ecclesial Move-ments in the Parish

The parish therefore is the locuswherein the faithful is placed to meettheir Creator in the Word and the sac-raments, the place where they respondto the exigencies of evangelization.However, it is limited in its resources.It cannot for instance contain everypossible form of Christian life, whetherindividual or group. It is in this areathat every parish has to be open to theworkings of the Holy Spirit that moreoften than not are manifested in theirruptions of ecclesial movements andfaith communities.

John Paul II had oftentimes in thepast expressed his optimism and con-fidence in the capacity of these move-ments to renew the Church’s apos-tolic action. There are parishes, hesaid, that are languishing, turned intomere “providers of pastoral services.”

Tidbits / from P7

21 of each year as a day of remembrance forthe victims of martial law.

This is what Yahweh asks of you: onlythis, to act justly, to love tenderly and to walkhumbly with your God. (Micah 6:8)

AMRSMP 2006 Convention ParticipantsJuly 19, 2006

The spirit of the Lord has been given to me, for hehas appointed me. He has sent me to bring the goodnews to the poor, to proclaim liberty to captives andto the blind new sight, to se the downtrodden free, toproclaim the Lord’s year of favour. (Like 4:18)

The spirit of the Lord has been given to me, for hehas appointed me. He has sent me to bring the goodnews to the poor, to proclaim liberty to captives andto the blind new sight, to se the downtrodden free, toproclaim the Lord’s year of favour. (Like 4:18)

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14

(For page 14. pictures that may be used in thisarticle: crowd of people, a group of priestsand religious, church goers or a flock of lambs)

Feature Article

The Silence of the Lamb

By Fr. Romuald P. Zantua, D.S.

FROM THE INBOX

The Right of the Church to Guide Her FlockI would like to express my reaction to the article written byAlcuin Papa, entitled, Church urged: Be more open to sexeducation in Philippine Daily Inquirer last July 19, 2006.The Catholic Church is being pressured by the identifiedcivic groups in favor of sex education, to concede to theplan of DepEd to institutionalize the teaching of sex educa-tion nationwide from elementary grades above. Why shouldthese civic groups prejudice the Catholic Church for de-fending its rights? Don’t they realize that their behavior isunconstitutional? Article III, Sec. 5 under Bill of Rights ofthe Philippine Constitution states that “… The free exerciseand enjoyment of religious profession and worship, with-out discrimination or preference, shall forever be allowed…”I hope they will respect and honor our Catholic Church fordoing what She is supposed to do to guide Her faithful. Iam a Catholic and I believe that what the Church says onmatters of faith and morals is God’s.

The Catholic Church knows what is best for Her flockin dealing with sex education. She always deals with it withextreme care and sacredness, in an appropriate time andmanner, in an appropriate environment and with appropri-ate words that observes holy purity and sacredness ofGod’s love for man. Such treatments are consequences ofthe time-tested philosophical and sacred theological stud-ies, the Church’s Magisterium, under the guidance of theHoly Spirit (through the gift of infallibility given to the HolyFather) the Catholic Church has invested, that cannot bedoubted. Moreover, such studies had always been imbuedwith abundance prayers, sacrifices and holiness.

We can learn from history that whenever God’s de-signs for love, marriage, transmission of life, family andnurturance of the dignity of the human person are observed,lived and defended, abundant goodness reigns in the world;otherwise, corruption, chaos, and all sorts of evil prevail.

The Church Hierarchy has been a Good Shepherd toits faithful—protecting them from the evils of confusion,deception and corruption. It deserves the support of allbecause it works for their best interest.

Once more, I hope the Catholic Church’s right to guideHer flock is respected and honored by all, especially by ourgovernment officials and lawmakers. I am a Catholic and Ibelieve that what the Church teaches on matters of faithand morals is always God’s.

In keeping with the Philippine Constitution on the rightto profess one’s religious belief and the right of families toeducation their children in such delicate and sacred matter,I hope DepEd will pay heed to the exhortations of the Catho-lic Church.

Evelyn C. MijaresHigh School Teacher

the law said one was not supposed to speak to in public.One can be very fruitful in silence. The silence of the lamb

brought to its shearer, describes the Lamb of God. No voice ofhis was heard in the streets. “A smoldering wick he would notquench; a bruised reed he would not even break.” But hisvoice reaches to the farthest ends of the earth.

Another high public servant whose silence could havemeant an approving “yes” maintained his silence. His con-demning silence was construed as a resounding “no” to awrong-doing of his king. His silence was more eloquent thanspoken or written words. It is the silence granted to martyrswith a cause, which fools can never understand.

I do not know the context of this hearsay anecdote aboutSt. Francis. I heard that he said to his brothers that they weremeant to preach the Gospel always, and, if necessary, by words.

Silence can also be deeply and effectively prophetic. In-deed it can be of great service to the truth, especially when thesearch for the truth has become fruitless.

THE Book of Ecclesiastes says that there is a time to speak anda time to be quiet. Both moments need discernment. Jesus brokehis silence before Pilate not to defend himself but to remind thegovernor that the only power he had over him came from above.

The same thing he did to the servant of the High Priest.Instead of giving the other cheek, he confronted him with thetruth: “If I said something wrong, tell me what it was, but ifnone, why did you strike me?” Jesus, the Truth, reminded twopublic servants, both high and low, of the truth. Before Herod,he said nothing.

Sometimes, when we have accomplished the task of speak-ing, in season and out of season, silence is the best move,especially when people are already tired of listening to so manyconflicting voices.

Yes, Jesus knew the right time to speak. In the midst ofnoisy accusing men ready to cast a stone at a woman, he brokehis silence, only after writing something on the ground. Yes,unprovoked, he could also start a conversation with a person

but larger communities wasone of the earliest colonialundertakings in order to fa-cilitate their conversion intoChristianity, spiritual admin-istration, civil control, re-cruitment of corvee, and thecollection of tributes. Theresponsibility for thisreduccion (resettlement orgathering) fell ultimately onthe missionaries, who de-voted considerable effortsto bringing the dispersed in-habitants of their wide juris-dictions bajo de campana(under the bells), into a cen-

tral place of residence wherethey could establish a per-manent church and commu-nity in the Hispanic urbantradition.

“After the geographicaldistribution of the mission-ary orders throughout thearchipelago, where theyconcentrated their religiousworks, they attempted to es-tablish doctrinas or mis-sion stations, and to en-courage inhabitants to takeup residence in the villages.The Patronato Real re-quired and assured that for

every settlement orencomienda, a doctrinahas to be established. Thesettlement with the largestpopulation or that whichwas most suitably locatedwithin the area was chosenfor this purpose. This isusually by the sea or river-side, to take advantage offluvial transportations andmake living more practical.

“The actual doctrina orcentral mission village usu-ally became the cabecera(more frequently referred tolater as the poblacion) or

administrative center, of theemerging pueblo (munici-pality). ‘It was here that theearliest church and rectory(convento) were erectedand where civil administra-tive activities, were con-ducted, eventually in an edi-fice that came to be knownas the casa tribunal ormunicipio (municipal build-ing). Once established, thecabecera, with its univer-sally replicated ‘plaza com-plex,’ became the focalpoint for religious conver-sion and the continued ef-

Capiz’/ from P16forts toward reduccion.

“Later on the missionstation and the larger settle-ments associated with itwere generally organizedinto municipalities or towns(pueblos) and parishes(parroquias). By the endof the eighteenth century,almost all Christian Filipi-nos lived in or were as-signed to the jurisdiction ofa municipality-parish.

“Towns during thistime had barrio chapelscalled visitas, which wereregularly visited. As visitas

developed, they were re-grouped to become parishes(or ministerios) for perma-nent priests to minister.”

These important his-torical vignettes may justvery well reflect the color-ful historical saga that theparish of St. Lawrence theDeacon went through in thepast two centuries and, trueto the noble legacy of St.Lawrence the Deacon andMartyr, it continues evermore to remain undauntedin Faith and as a living wit-ness to the Gospel.

Bo Sanchez

Your Past Doesn’t Define your FutureWow.Me, an international preacher.Ha!I’m not insane, thank you.You see, I knew myself. I saw

who I was every time I looked at themirror, which I tried to avoid to re-lieve myself of unnecessary stress. Iwas a small-packaged, toothpick-structured, pimple-infested, gro-tesquely-formed, fourteen-year-oldcreature who also wasn’t very bright.I was struggling in high school alge-bra, chemistry, physics, and Pilipino.

I can still see it.There was a bamboo hut I

saw while traveling in a far-flungisland in the country. Rightsmack in the middle of nowhere,with mountain ranges and farm-lands around it, lay this tinyshack the size of your regulartoilet.

I had to stop to take a goodlook, because it had a sign ontop of it. And the sign was big-ger than the house itself. I readit, in big, bold, bright, red letters:

“GLOBAL OUTREACH FORJESUS”

(INTERNATIONAL)Now they’d be in trouble if that

were their central office.Then boy, whoever put that

sign had faith.I actually felt like that bamboo

hut when at fourteen years old, aprayer group leader “prophesied” tome that I will preach to different na-tions all over the world.

She said she heard God tell herthat in her prayers.

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I wasn’t much of anything, re-ally.

Oh, I was a preacher all right.At that time, I was already lead-

ing a small prayer group of thirty (30)people. Impressed? Don’t be. My au-dience was um... a little bit biased.The regular members of my prayergroup were the following: my mother,my father, my five sisters, their hus-bands, my nieces, my aunts, theirhusbands, my cousins, and theneighborhood dogs. Count that andyou get thirty very loyal people witha few representatives from the ani-mal kingdom.

International Preacher?Lunacy.But listen. I’m now thirty-three

years old. With lesser pimples, but

with a receding hairline now. (Idon’t run out of problems.)

And insane has happened:I’ve preached to sooooo many na-tions all over the world these pastyears, I sometimes wonder if mynext flight will be to a planet calledJupiter.

I’m not boasting. You see, Idon’t think I can. Ever.

I still see myself as that bam-boo hut out in the middle of no-where. I’m still that fourteen yearold nobody.

All it had to take was God.And a guy who failed in alge-

bra, physics, and chemistry.The truth?Your past doesn’t define your

future.

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CBCP MonitorCBCP Monitor

15Vol. 10 No. 8July 31, 2006 CINEMA Reviews

Title: LADY IN THE WATERRunning Time: 110 minsLead Cast: Paul Giamatti, Bryce Dallas Howard,

Bob Balaban, Jeffrey Wright, SaritaChoudhury, Freddy Rodriguez, Bill Irwin, JaredHarris, M. Night Shyamalan

Director: M. Night ShyamalanProducers: Samuel L. Mercer, M. Night

Shyamalan, John RuskScreenwriter: M. Night ShyamalanMusic: James Newton HowardEditor: Barbara TulliverGenre: SciFiCinematography: Christopher DoyleDistributor: Warner Bros.Location: USATechnical Assessment: ½Moral Assessment: CINEMA Rating: For viewers 14 and above

FROM his cottage by the swimming pool, ClevelandHeap (Paul Giamatti), the sad, stuttering, middle-agedcaretaker-manager of The Cove Apartments, hearssplashing sounds in the deserted pool at night. Oncewhile investigating the phenomena, he falls into thepool and is rescued by a creature who appears everyinch like a human female except for the ephemeralquality exuded by its waif-like, finely chiseled facialfeatures. It is called a "narf", a sea nymph, who has amission among humans but whose return to the seais being prevented by a "scrunt", an wolf-like animalwhose emergence from the grass is signaled by thesprinkler turning on by itself. This narf lives underthe pool, can tell your future, and calls herself Story(Bryce Dallas Howard); her identity as a narf is au-thenticated by a similar Korean folk tale told by oneof the tenants, Mrs. Choi (June Kyoko Lu) and trans-lated by her daughter Young-Soon Choi (CindyCheung). Story falls unconscious when attacked andwounded by the scrunt. Cleveland is joined by someof the tenants in an attempt to save Story so she canreturn to the sea.

In order to fully appreciate Lady in the Water, theviewer must allow director M. Night Shyamalan toturn playful in this story, taking a dig at unfriendlyfilm critics and boldly assigning himself a pivotal rolein the film. A departure from his usual approach tofilm fantasy (in which The Village is a classic), Lady inthe Water is supposed to be a bedtime story for chil-dren, a fairy tale set not in some never-never land ofelves and dwarves or flying sorcerers but right in ourown 21st century backyard, a lower middle class apart-ment complex in suburban Philadelphia populated byordinary folk simple enough not to question the pres-ence of narfs and scrunts in their midst. The moviecalls for little CGI (Computer Generated Images) forits wit resides in its script, in lines that Shyamalanmakes sure get heard. To bring home a point in thedialogue, director of photography ChristopherDoyle's camera supplies the enhancement and the

emphasis by well-timed close-ups and points of view.As with other Shyamalan films, Lady in the Wa-

ter imparts a life-sized message composed of manybite-sized messages. To benefit from his brand ofwisdom conveyed through the fantastic, the viewershould turn a blind eye to lapses in logic in the eventsand be open instead to what is being said and leftunsaid. For instance, in Lady in the Water, one mightask 'If Story is a sea nymph, why does she need aneagle to take her back to the water? Why don't theyjust throw her back into the pool where she lives andlet her swim her way to the ocean?' Or 'What hap-pened to the character attacked by the scrunt? Whydidn't anybody miss him? Did he die? Where is thecorpse? Was the scrunt so famished he licked theplace clean of every trace of the attack?' One strongmessage of Lady in the Water is the supremacy ofinnocence over worldliness? to direct their action thecommunity depends on a child whose takes guid-ance from his "oracle", a collection of cereal boxes.No candles, incense, crystal balls and abracadabrasbut plain supermarket cereal boxes "read" with inno-cence and sincerity. The leader, according to the ce-real boxes, must be one who has no secrets and whoseword is respected by others. Another strong but veiledstatement for the importance of purity of heart as apre-condition for saving the world. Very Christian.

Title: WHITE LADYRunning Time: 110 minsLead Cast: Angelica Panganiban,

Pauleen Luna, JC de Vera,Boots Anson-Roa, Jason, IwaMoto, Franzen Fajardo, KatrinaPerez, Glaiza de Castro,Ketchup Eusebio, Gian Carlo

Director: Jeff TanProducer: Roselle Monteverde-TeoScreenwriters: Don Michael Perez,

Joel Rufino NuñezGenre: HorrorCinematography: Tim JimenezDistributor: Regal EntertainmentLocation: Los Baños, LagunaTechnical Assessment: Moral Assessment: CINEMA Rating: For viewers 14

and above

MAY nagmumultong babae sa ArtsAcademy. Ayon sa janitor na nakakitaay mahaba ang buhok nito, nakakatakotang sunog nitong mukha, at nakasuotito ng puting damit kaya't tinawag itong"White Lady". Nagparamdam angWhite Lady kay Pearl (Pauleen Luna),isang probinsyanang Ilongga atmahusay na estudyante. Sapagkatmapapakinabangan si Pearl ay inimbitasiya ni Mimi (Iwa Moto) na sumama sakaniyang grupo. Ang popular at laki salayaw na si Mimi ang lider ngmapagsamantalang barkada nakinabibilangan nina Joshua (JasonAbalos), Eva (Katarina Perez), Jowee(Glaiza de Castro), at si Hector (KetchupEusebio). Hinihikayat ng grupo si Pearlna siyasatin ang hiwagang bumabalotsa White Lady ngunit hindi itopumayag. Nagsimula na ang sunod-sunod na aksidente sa mga barkada niMimi. Sa wakas ay natuklasan din niPearl ang sekreto ng White Lady atkung ano ang tunay na nangyari kayChristina.

Sa simula pa lamang ng pelikula aymakahulugan na ang ginamit na putingpamagat sa itim na pondo at hinaluanng mga nagliliparang alipato (apoy nanililipad ng hangin mula sa nasusunogna bagay). Inihahanda nito ang kaloobanng mga manonood samangyayari?madalas na sa gabinagaganap ang mga tagpo. Malimitgamitin ang Ilonggong awit na Ili-IliTulog Anay at maging ang mga kampana

sa simbahan ay himig din nito angnaging tunog. May mga bahagi sakuwento ng White Lady na hindi malinawat kapani-paniwala, maging angpaglalarawan ng mga tauhan.. Mabaitba o masama si Christina? Matino ba osira ang ulo ni Lola Tasya? Mahinahonba o mapusok si Pearl? Lubos bangnapakasama ni Mimi at napakahina banaman ang loob ng lahat niyangkabarkada? Kung minsan ay parangnaglalaro lang ng "takutan" ang mgagumaganap. Kahit na nga ang make-upng White Lady ay parang ipinipinta langng mga pumupunta sa Halloween party.Napakarami ring eksena ng karahasan.

Ipinakita sa White Lady na maykaibigang nagtataguyod sa mabuti atmeron din namang nagbubulid samasama. Kaya nga't kailangang magingmaingat sa pagpili ng mga kaibigan obarkada at nang hindi mapahamak. Maypakikisama na nauuwi sapakikipagsabwatan. Kahit mali aysunod-sunuran, huwag lamangmatiwalag sa samahan. Isa pangmensahe ng pelikula ay ukol sapakikipag-relasyon na kung minsan ayhindi lamang nakakaabala sa pagaaralkundi mapanganib pa rin. Bukod sa hindipa handa sa pananagutan ang mga nasa-kolehiyo pa lamang ay mahirap makilalaang tunay na pagkatao ng karelasyonsa maikling panahon.. Tinalakay din sapelikula kung bakit 2nagbabalik angespiritu nang yumao. Nanghihingi ngkatarungan si Christina sa kalupitan ngbarkada na nagpahamak sa kaniya. Hinditama ang mensahe na sa paghihigantilamang matatahimik ang kaniyangkaluluwa, na karahasan ang dapat igantisa karahasang ginawa sa kaniya..Nasaksihan ng mga estudyante at guronang basbasan ng pari ang bodega napinangyarihan ng krimen at inasahan nglahat na mamamayapa at lilisan na angespiritu. .Sa halip ay mukha pa ngangnagwagi ang kasamaan sapagkat galitat poot ang nanaig sa White Lady atipinahiwatig na nararapat lamang nabuhay ang kapalit ng buhay. Walangpagsisisi na nakita sa mga nagkasala atwalang pagpapatawad na iginawad angbiktima. Nakalulungkot na ito angnangibabaw sa White Lady---hindi itoang diwa ng Kristiyanismo.

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82

Title: NACHO LIBRERunning Time: 90 minsLead Cast: Jack Black, Ana de la

Rguera, Hector Jimenez,Darius Rose, CesarGonzalez

Director: Jared HessProducer: Steve NicolaidesScreenwriters: Jared Hess,

Jerusha Hess, Mike WhiteMusic: Danny ElfmanEditor: Billy WebberGenre: ComedyCinematography: Xavier Perez

GrobetDistributor: Paramount PicturesLocation: MexicoTechnical Assessment: ½Moral Assessment: CINEMA Rating: For viewers age 13

and below with parental guidance

IGNACIO/Nacho (John Black) anorphan, who grew up under the careof the friars, has always dreamed tobe a "luchador" (mex wrestler). Buthe's stuck as a cook serving meagerand stale food to orphans. One day,a young, beautiful nun, SisterEncarnacion (Ana dela Reguera)comes to stay in the monastery.Wanting to impress and serve some-thing more than the barely palatablefood, Ignacio enters a local amateur"fight night". But, first, he teamsup with Esquelle (Hector Jimenez)another rag-tag, scrawny, street-smart toughie. They lose but earnenough to buy a more delectabledish. Ignacio becomes a cook byday and Nacho, the luchador, by

night. They continue to lose butthe more they lose, the greater isNacho's will to win. DespiteIgnacio's wearing a mask to concealhis identity, he is soon exposed andforced to leave the community. Hisloneliness and depression are alle-viated somewhat by SisterEncarnacion's encouragement tofight for a noble cause. Nacho usesthis to psyche himself up for hisfight with Ramses (Cesar Gonzales),the haughty, reigning champion ofthe ring. Nacho wants to win in or-der to bequeath a legacy to his be-loved orphans.

"Nacho" combines the come-dic, athletic, singing and acting abili-ties of Jack Black. But one man can't

a movie make. The story line of mon-astery cook by day and a fighter bynight is dramatic enough. But thedrama is not sustained and after awhile it drags and bores. The attemptof the director and screenwriter tan-dem, Jared and Jerusha to combinehilarious absurdity with religioussensitivity fails. Also, the movie isplagued by too many inconsisten-cies, goofs and mistakes to enableone to enjoy it.

Nacho Libre has a noble inten-tion: to deliver the message thateveryman, even an orphan, couldfind his place in the sun with enoughdetermination and inspiration.Coupled with a noble cause to fightfor, anyone could be a champion.

Now, really? It is the height of na-ivete to expect that prayer alonecould transform a perennial loserinto a champion overnight. It maybe dramatic and cinematic, butthat's about all. It is silly to be-lieve that this could happen in reallife. The movie's simplistic as-sumption detracts, rather than, in-spires. Real life and reel life shouldmerge and coincide at least for theduration of the movie, and inNacho Libre, this doesn't happen.For the film's message to effect arealization (or even a transforma-tion) in the viewer, it's up to theviewer to determine the humaneffort one needs in addition toprayer to "become a champion."

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Vol. 10 No. 8July 31, 2006

CBCP MonitorCBCP Monitor

16 People, Facts & PlacesCBCP MonitorCBCP Monitor

16Capiz’ St. Lawrence the Deacon ParishObserves Bicentennial Jubilee Feteby Msgr. Dexter Irisari, HP

Other officers elected to head thePCF’s various committees are: Fr.Melchor Braga, Liturgy; Fr. VenustoSuarez, Spirituality; Fr. Joselito Jopson,Music; Fr. Rodelio San Juan, Socials; Fr.Wagner Nalitan, Physical Arrangement;and Fr. William Santiago, Sports.

The PCF is the home in Rome of Fili-pino Diocesan priests who have beensent by their bishops to pursue advancedecclesiastical studies sub umbra Petri.It is thus a community that provides aspecial type of ongoing priestly forma-tion that is significantly influenced by aproximity to the Holy Father and the cul-tural diversity that Rome provides.

In January of 1959, the Catholic Hi-erarchy of the Philippines approved aresolution authored by the late RufinoCardinal Santos, then Archbishop ofManila, calling for the establishment ofthe Pontifical Filippino College.

Collegio Filippino / from P1Pope John XXIII instituted the

Pontificio Collegio Filippino through anApostolic Letter, and on October 7, 1961officiated at its inauguration in Rome. Todate, the Collegio has been home to 564seminarians and priests, 50 of whom havebecome bishops.

For the school year 2005-2006,Collegio Filippino has a population of 40priests (36 are student-priests, three mem-bers of administration and one assignedat the Pontifical Council for the Family),four sisters of the Religiosas Misionerasde Santo Domingo and five lay workers.

The resident priests are often invitedto celebrate the Eucharist in Filipino mi-grant centers in Rome and its environs.This offers them a perfect opportunity tominister to Filipino migrant workers, ofwhich there are many in Rome and to ini-tiate the building of Christian communi-ties among them. (CBCP News)

THE parish of St. Lawrence the Dea-con in the municipality of Panitan,Capiz is marking its bicentennialfoundation anniversary this year asit celebrates its annual town fiestain honor of St. Lawrence the Deacon,its patron saint, on August 10 withits general theme, “St. Lawrence theDeacon and the Church’s SocialConcerns” . The major activitiesmarking the celebration are the no-vena masses on July 31 to August 8,the vespers mass on August 9, andthe concelebrated fiesta mass on Au-gust 10. The presiders-homilists andspecif ic themes for the novenamasses, held at 3:00 pm from July 31to August 8, are: Msgr. Dexter Irisari,“Building a Civilization of Love”;Fr. Ramel Talabucon, “ResistingGraft and Corruption”; Fr. VictorBendico, “Renewing Politics in OurLand”; Fr. Clemente Fungot, “Pro-tecting Our Environment”; Fr.ButchAbalajon, “The Scourge of IllegalDrugs”; Fr. Aris Pedrajas, “Strength-ening the Christian Family” ; Fr.Berman Ibañez, “Peacemaking” ;and Fr. Edsel Delfin, “ProtestingAgainst the Aswang Festival”.

The Vespers Mass presider andhomilist on August 9, 4 p.m., will beMsgr. Vicente Hilata. ArchbishopOnesimo Gordoncillo will be the maincelebrant and homilist during thesolemn concelebrated Fiesta Masson August 10 at 8 a.m.

The parish is also set to holdthe following activities in observ-ing the year-long bicentennial foun-dat ion anniversary ce lebra t ion:“Ecclesial Basic Communities’ Day”(Sept. 3); “Religious Organizations’Day” (Oct. 8); “Days for the Saints

and the Departed Paniteños” (Nov.1 & 2); “Day for Overseas’ Work-ers” (Dec. 17); “Day for the Youth”(Jan. 14, 2007); “Day for ChristianFamilies” (Feb. 11, 2007); “Day forProfessionals” (March 4, 2007);“Day for Farmers” (April 1, 2007);“Day for the Aged, the Sick and theDisabled” (May 13, 2007); “Day forGovernment Officials, Personneland Soldiers”(June 10, 2007); and“Day for Thanksgiving” (July 15,2007).

The various preparations andactivities for the year-long celebra-tion are spearheaded by Msgr. Dex-ter Irisari, parish priest, Fr. RamelTalabucon, parochial vicar, and bythe officers of the Parish PastoralCouncil which include, namely, NidaBuenvenida, Faustino Lara, MaryAnn Vil larais , Milagros Dais ,Graciosa Diaz, Medina Espiritu,Francis Dadula, Rachelle Dayang,Joyce Denosta and Angelita Pelaez.

The parish of St. Lawrence theDeacon was first evangelized by theAugus t in ian miss ionary pr ies t ssome 200 years ago and, like allother countryside parishes in thePhi l ipp ines evangel ized by theSpanish friars, the manner of evan-gelization followed a general pat-tern. Noel Vincent Abalajon gives ahistorical account of such typicalpattern of evangelization by theSpanish missionaries:

“When the Spanish missionariesstarted to preach the Gospel among theearly Filipinos, they encountered thisproblem of dispersed settlement pat-tern of the inhabitants. Thus, the re-settlement of the population into fewer

CENTENNIAL COMMEMORATIVE STAMP. The Knights of Columbus in the Philippinesofficially launched its KC Centennial Commemorative Stamp in a turn-over ceremonyheld last July 7, 2006 at the KC Fraternal’s Fr. George J. Willmann Center in Intramuros,Manila. From left: the KC Centennial Commemorative Stamp; Hon. Alfredo G. Gabot,Philippine Postal Corporation’s Board of Trustees, and Sir Knight Alberto P. Solis, KCSupreme Director and KC Fraternal’s Chairman.

MarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkings

Capiz’ / P14

CWL Holds Leadership TrainingBy Roy Lagarde

THE newly elected officers and boardmembers led by Catholic Women’sLeague National President, Josephine S.Gaviola and advisers held its nationalleadership training last July 27-30, 2006at CBCP-NASSA BEC Development Cen-ter in Tagaytay City with the theme “Liv-ing the Eucharist in the Ministry of the”.

The main objective of this leadershiptraining is to discuss the national actionprogram for the year 2006-2008 that willbe implemented down to the parish level.

Topics discussed were concerns forwomen, family, youth and environmentand identifying the strategies to addressthe problems of poverty, migration, deg-radation of the environment, problems ofthe youth such as the use of prohibiteddrugs and the effects of media on theirmoral values.

Special emphasis was given on thespiritual formation of the members espe-cially on the importance of the Eucharistand prayers as the source of strength andgrace to witness and live the Eucharist intheir ministry.

Towards the end of the seminar, Mrs.Filipina Ranada talked on sex educationin public and some private schools de-tailing its possible consequences.

“To allow sex education in the class-room is risking the student’s moral andspiritual well being,” she said quotingEpiscopal Commission on Family Life(ECFL) head Abp. Paciano Aniceto.

After four days of intensive prayerand work, the officers and board mem-bers finally were able to formalize thenational action program ready for imple-mentation for the years 2006-2008.

CELEBRATED .Archbishop AngelN. Lagdameo, 66,president of theCatholic Bishops’Conference of thePhilippines, 66thbirth anniversary;August 2, 2006.Lagdameo, who iscurrently the Arch-bishop of Jaro

(Iloilo) since 2000, assumed office as the17th CBCP president on December 1,2005. Born in 1940 in Lucban, Quezon,Lagdameo was ordained priest on De-cember 19, 1964 in Lucena City. He wasfirst appointed Auxiliary Bishop of Cebuin 1980, and as Coadjutor Bishop ofDumaguete in 1986, then as Bishop ofDumaguete in 1989 until his appointmentas Archbishop of Jaro in 2000. ArchbishopLagdameo took his minor seminary for-mation, philosophy and theology studiesat the San Jose Seminary, Ateneo deManila University, Quezon City.

CELEBRATED .Rev. Fr. SamsonSilloriquez, OAR,52, Councilor ofGeneral Curia forthe Order of theAugustinian Recol-lects-Philippines inRome, Italy; 25th sacerdotal ordinationanniversary; July 18, 2006; in Marcilla,Navarra, Spain. Ordained priest in 1981to the Philippine Province of the Order ofthe Augustinian Recollects, Silloriquezwas first assigned to the OAR commu-nity in Via Sistina, Rome in 1981-1984,then with the San Sebastian College-Recoletos, Manila in 1984-1987, and withthe Recoletos Formation Center in QuezonCity in 1987 to 1994. Prior to his currentassignment in Rome, Fr. Silloriquez servedas parish priest of San Sebastian Basilicain Manila from 1994 to 2001. He took hiscollege seminary formation at theCasiciaco Recoletos Seminary in Baguio

City and his theological studies in Marcilla,Navarra, Spain. In 1983, he earned hisLicentiate degree in Canon Law from thePontifical Gregorian University in Rome.

APPOINTED . Sr.Grace S.Namocatcat, D.C.,62, as InformationOfficer and Assis-tant Supervisor ofCBCP Secretariat;after whose appoint-ment was approvedby the CBCP presi-

dent Archbishop Angel N. Lagdameo lastJune 15, 2006. First admitted to the reli-gious congregation of the Daughters ofCharity in 1964, Sr. Grace’s prior assign-ments include, namely: as Director for theReligious Education Department andCampus Ministry Office of theUniversidad de Sta. Isabel; Assistant Di-rector and Faculty member of the Insti-tute of Catechetics of the Archdiocese ofManila; as National Director of the As-sociation of Children of Mary; ReligiousEducation Ministry Coordinator of theDaughters of Charity schools; and as ad-ministrator of the Cebu Archdiocesan In-stitute of Catechetics, Cebu City. Sr.Grace finished her Bachelor of Sciencein Education degree from the Colegio deSta. Isabel, Naga City and obtained herMaster of Arts degree in Religious Edu-cation from the De La Salle University inManila. She also took special studies onPastoral Theology at the East Asian Pas-toral Institute, and on Spiritual Directionfrom the Center of Ignatian Spirituality inQuezon City.

CELEBRATED. Bishop Manuel DelRosario, Bishop Emeritus of Malolos(Bulacan), 51st episcopal ordination an-niversary, July 25, 2006. Ordained bishopin 1955, Bishop Del Rosario was bishopof Calbayog from 1955 to 1962, and thenas bishop of Malolos from 1962 to 1977.He was ordained to the priesthood onMarch 25, 1939.

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