cbcpmonitor@cbcpworld.netwww.cbcponline.net/cbcpmonitor

Protagonist of Truth, Promoter of Peace

Vol. 11 No. 14July 9 - 22, 2007 Php 20.00

Lagdameo reelectedCBCP prexy

THE nation’s Catholic Bishops reelected JaroArchbishop Angel Lagdameo as president ofthe Catholic Bishops’ Conference of the Philip-pines (CBCP).

The vote was taken among the 85 bishopspresent during the 95th Plenary Meeting of theBishops’ Conference held at the Pope Pius XIICatholic Center, Manila on July 7-8, 2007.

His first two-year incumbency was expectedto be further prolonged after several bishopsearlier expressed support for his reelection.

Lagdameo / A6

PPCRV loses patiencewith Comelec

A CHURCH-BACKED poll watchdog has runout of patience with the Commission on Elec-tions (Comelec) over canvassing delays and fail-ure to resolve alleged anomalies hounding thelast elections.

In a statement far strong than the previousones, the Parish Pastoral Council for Respon-sible Voting (PPCRV) said that last election wasa classic picture of chaos and manifested manycitizens failure to freely and properly exercisetheir right to suffrage.

PPCRV / A6

CBCP lauds maturingCBCP lauds maturingCBCP lauds maturingCBCP lauds maturingCBCP lauds maturingelectorate, calls forelectorate, calls forelectorate, calls forelectorate, calls forelectorate, calls forComelec reformComelec reformComelec reformComelec reformComelec reform

Bishops welcome Pope’s Letter on Latin Mass

By Melo M. Acuna

IN a Pastoral Statement issued after its 95th PlenaryAssembly held July 7-8, the CBCP acknowledgednotable signs of maturity among the electorate.

“There were signs of increased maturity amongthe electorate as the election results demonstratedthat sheer popularity/celebrity status and hugemedia expenditures, do not necessarily translate toelection victory” said the statement which was readby CBCP President and Jaro (Iloilo) ArchbishopAngel N. Lagdameo at a press conference.

It was seen as partly the result of voters’ educa-tion done by citizens’ groups including church-based organizations.

Electoral reforms

The same statement, however, strongly calledfor electoral reforms beginning with a full revampof the Commission on Elections “with the appoint-ment of a new chair and commissioners with un-questioned integrity and competence, especially insystems and management.”

Pointing out the need for “serious efforts to de-politicize and professionalize the bureaucracy,”CBCP said the government should hold people re-sponsible for anomalies in past elections and bemade accountable to the people while taking note,on the other hand, that “good career people in theComelec can be the catalyst for the renewal of theinstitution.”

Papal Nuncio bidsRP goodbye

“I AM leaving but I will never abandon thePhilippines,” thus said outgoing Papal Nun-cio to the Philippines Archbishop FernandoFiloni as he said goodbye to Filipino prel-ates on July 3—his 37th priesthood anniver-sary.

Filoni assured the bishops of his prayersand support even if he’s already serving hisnew post as the Vatican’s Undersecretary ofState for General Affairs.

“I will not forget and abandon the Philip-pines, which I’m linked for a long time,” hesaid in his farewell message at the start of thebishops’ three-day retreat held at the PopePius XII Catholic Center in Manila on July 3-6, 2007.

He told the bishops that his stay in the coun-try was “meaningful” and will remain “un-forgettable.”

Filoni holds the record as the papal repre-sentative with the shortest time in servicefrom among the ten Apostolic Nuncios to thePhilippines appointed by the Vatican since1899.

At his short term, Filoni was able to pro-duce at least seven bishops—practically onebishop every two months, since his appoint-ment in February 2006.

The Catholic Bishops’ Conference of thePhilippines (CBCP), meanwhile, consideredthe nuncio’s new assignment as both sad anda welcome development.

Sad, CBCP president Archbishop AngelLagdameo said, because Filoni is leaving thecountry and good news because he will bethe third man to govern the Secretariat of theVatican State.

“We congratulate our Apostolic Nuncio forhis promotion and at the same time we feelsad that his stint here with us has been veryshort,” said Lagdameo.

Filoni, who is leaving on Thursday, July 5,will formally assume his new post in the Ro-man Curia within this month.

Pope Benedict XVI has yet to name a newApostolic Nuncio to the Philippines.(CBCPNews)

CBCP assures Italian MPhelp in Bossi cause

“WE fully welcome with respect and appreciationthe recent Apostolic Letter of Pope Benedict XVI onthe “Tridentine” Mass. It clarifies for us the statusof the Tridentine Mass in the Latin language,” saidCBCP President Archbishop Angel Lagdameo in astatement released today.

Pope Benedict XVI issued Saturday a motu proprioPastoral Letter entitled “Summorum Pontificum” say-ing that Tridentine Mass approved by Pope JohnXXII in 1962 “continues to be permissible as an ex-traordinary form” of celebrating the Mass.

In the same statement, Lagdameo said that themass being practiced today by Catholics through-out the world is the “new mass” which was intro-duced after the Second Vatican Council and ap-proved by Pope Paul VI in 1970, which has becomethe ordinary form of the mass and more popularamong the people because it allows the use of someapproved adaptations, including the use of popu-lar languages and dialects.

Supporting the Pope’ Pastoral Letter, Lagdameostressed that the Tridentine mass has never been

forbidden and abrogated but should be celebratedby priests of the Latin Rite only in private masses,in conventual or community celebrations, or inparishes when requested by the faithful but underthe guidance of the local bishop.

Lagdameo further said that permission by PopeBenedict to celebrate the Tridentine mass is givenon condition that it should follow the formula ofthe Council of Trent.

But new priests, he said, will require formationbefore celebrating the Latin mass. (CBCPNews)

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Review HumanSecurity Act, calls

CBCPTHE CBCP has called for the review of Re-public Act No. 9372, otherwise known as theHuman Security Act of 2007.

“Since we as pastors have to look moreinto the morality of this law and make a pro-nouncement in that level, we feel that theatmosphere created by this law and its im-pending implementation calls on us to ap-peal to those concerned to review this law sothat in consultation and dialogue we mayhave a law that is truly relevant in promot-ing the security of the nation and in the pur-suit of authentic peace,” concludes the CBCPPastoral Statement released after its plenaryassembly over the weekend.

The bishops cited popular calls for bring-ing the Human Security Act to the SupremeCourt for review and “for studying and dis-cussing further this law in its contents andrepercussions.”

Among others, “the definition of terror-ism in Section 3 is broad and dangerous” andas such “may serve and create a condition ofwidespread panic.”

CBCP President Archbishop AngelLagdameo said Section 26 which “allowshouse arrest despite the posting of bail, pro-hibits the right to travel and to communicatewith others,” is definitely a cause of concern.

Lawyers and other citizens “raised up eye-brows” on the provision for seizure of assetsin Section 39, surveillance or wiretapping ofsuspects in Section 7 and investigation of bankdeposits and other assets mentioned in Sec-tion 28, Lagdameo said further. (Melo M.Acuna)

“We are grateful to the many peoplewho worked hard for honest and cleanelections last May 2007.” CBCP Presi-dent and Jaro Archbishop Angel Lagdameoreads the CBCP Pastoral Statement on the2007 National Elections at a press confer-ence after the 95th Bishops’ Plenary As-sembly held July 7-8, 2007. © JP Acuña / CBCP Media

Popenames newIpil bishopTHE Holy Father, PopeBenedict XVI appointed Msgr.Julius Sullan Tonel as the newBishop-Prelate of Ipil.

The Apostolic Nuncio to thePhilippines ArchbishopFernando Filoni, in a statementreleased to the CBCP Media Of-fice said Msgr. Tonel’s appoint-ment was published in Romeat 12:00 Noon or 6:00 P.M., Ma-nila time on July 1.

Msgr. Tonel, born on August31, 1956 to Filipino Sullan andPrimitivo E. Tonel in DavaoCity, was parish priest of SanPablo Parish and Vicar Generalof the Archdiocese of Davaountil his appointment.

He was ordained to thepriesthood on April 12, 1980 atSta. Ana Parish, Davao City.

He studied high school andPhilosophy at the San FrancisXavier Minor Seminary andTheology at the Central Semi-nary of the University of Sto.Tomas in Manila.

The newly appointed bishop

has a licentiate degree in Litur-gical Theology at the PontificalInstitute of Sacred Liturgy inRome.

He served the Archdiocese ofDavao in various capacities,from assistant parish priest toDirector of the Archdiocese ofDavao’s Family Apostolate,Prefect of Discipline and lateron Rector of the College Semi-nary and the Regional MajorSeminary both in Davao City,and has been Vicar Generalsince 2002.

The newly appointedBishop-Prelate of Ipil will haveEpiscopal jurisdiction over 16towns of Zamboanga-Sibugayand three other towns fromZamboanga del Sur.

No date has been set for hisordination to the episcopate andinstallation at the Prelature ofIpil where PIME missionaryGiancarlo Bossi was abductedby unidentified armed men lastJune 10, Feast of the CorpusChristi. (Melo Acuña)

T H ECathol icBishops’C o n f e r -ence ofthe Phil-i p p i n e s( C B C P )a s s u r e df o r m e rM e m b e rof ItalianP a r l i a -m e n t

Margherita Boniver of their help tofind the missing 57-year old mission-ary Fr. Giancarlo Bossi.

The assurance came from the CBCPhead and Jaro Archbishop AngelLagdameo in a telephone conversa-tion with Ms. Boniver recently.

The foreign lawmaker also toldLagdameo that she will call on otherofficials to be appraised of the situa-tion surrounding the Bossi’s mysteri-ous disappearance.

Speaking to reporters, ArchbishopLagdameo said the former Italian MPis in town to do “research” on the ab-duction which happened June 10 in thetown of Payao, Prelature of Ipil in

Zamboanga, Sibugay province.“I assured the Italian lawmaker that

Davao Archbishop Fernando Capalla, akey-figure in the Bishops-Ulama Forum,is working with his Muslim counterpartsto help resolve the abduction.”

The first Italian missionary held hos-tage by Muslim insurgents, 63-year oldFr. Lucianno Benedetti, PIME, said he ap-preciates the Italian government’s effortsto find out what’s happening in thesouthern Philippines.

Benedetti, now assigned in the Dioceseof San Jose de Antique in Central Philip-pines but has been in Zamboanga Cityfor the past few days said “the Italiangovernment has taken the Bossi kidnap-ping seriously.”

Fr Benedetti said they are expecting MPBoniver in Zamboanga over the week-end.

“The political opposition in Italy hada well-attended demonstration and saidthe administration has not done enoughto help Fr. Giancarlo Bossi,” Benedettisaid.

Asked if they at the Pontifical Institutefor Foreign Mission (PIME) appreciatesthe gesture of MP Boniver, Benedettisaid, “we do express our thanks.” (MeloAcuña)

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Msgr. JuliusSullan Tonel

Fr. Giancarlo Bossi

A2 Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorWorld News

New Vatican documentwill reaffirm Church role

Indian Church welcomesreturn to Tridentine Mass

Pope prays daily forFather Bossi

VATICAN, July 7, 2007—TheVatican will soon release a newdoctrinal document, addressingthe unique role of the CatholicChurch in God’s plan for salva-tion, according to informedsources in Rome.

The Vatican press office con-firmed on July 7 that the docu-ment, providing “answers toquestions regarding some aspectsof doctrine on the Church,” willappear on July 10.

The new document, to be re-leased from the Congregation forthe Doctrine of the Faith, willaddress questions about theteaching of the Second Vatican

Council, in Lumen Gentium, thatthe Church founded by Christ“subsists in the CatholicChurch.”

Questions about how the trueChurch “subsists” in the Catho-lic Church have drawn a series ofanswers from the Vatican—mostrecently the declaration DominusIesus, which was released in 2000with the approval of Pope JohnPaul II and signed by then-Car-dinal Joseph Ratzinger.

The document to be releasedon July 10 will repeat and rein-force the fundamental messageof Dominus Iesus that the Churchfounded by Jesus Christ exists

fully in the Catholic Churchalone.

The document will critiquethe notion that other reli-gious bodies may also repre-sent the Church founded byChrist, and caution againstthe “ecclesial relativism” thatPope Benedict has criticizedin the past.

The Congregation for theDoctrine of the Faith will re-lease the document on July10, reports indicate. The planfor release of the documenthas not yet been confirmedby the Vatican.(CWNews.com)

China letter a newbeginning, says aide

VATICAN CITY, JULY 9, 2007—Benedict XVI’s recent letter toCatholics in China “is a sign of anew beginning” for Vatican-China relations, says a spokes-man of the Holy See.

In an editorial on the most re-cent broadcast of the show “OctavaDies,” Jesuit Father FedericoLombardi, director of the Vaticanpress office, commented on thePope’s letter to Catholics inChina, which was signed May 27and released June 30.

The Vatican spokesman saidthat effects of the message willbe seen in time and that it “couldnot have been more clear, norbetter expressed in the frame-work of a profound presentationof the nature and mission of theChurch.”

“In his remarks to the Chineseauthorities,” said the Jesuit priest,“the Pope’s serenity and respectstand out, though not negatingthe objective problems.”

Father Lombardi said the HolyFather’s “words were not accusa-tory, but rather intent toward a

future of reciprocal understand-ing, in distinguishing plans andin speaking about political andreligious responsibilities.”

Recalling the life and work ofFather Matteo Ricci, “thefounder—one could rightly say—of the modern history of Chris-tianity in China,” the Vaticanspokesman said that the relation-ship between the Church andChina is one that has existed forcenturies.

“We need to recall,” he contin-ued, “that a meeting—positiveand disinterested—between theChinese culture and the procla-mation of the Gospel has alreadytaken place. …We strongly desireand hope that this will be re-peated.”

Father Lombardi added that“the Church trusts that it will finditself in China as fully Chineseand fully Catholic; or rather fullyChinese, because it is fullyCatholic, that is to say universal,able to be itself and to serve theGospel within every people, raceand culture.” (Zenit)

MUMBAI, India, July 9, 2007—The Indian Church has expressedits satisfaction and hope that it“can take care of the pastoralneeds of the community” follow-ing Benedict XVI’s Motu ProprioSummorum Pontificum released

last Saturday.In it the Pope announces that

the Catholic Church will allowthe use of the so-called TridentineMass in the form approved byJohn XXIII in 1962. The MotuProprio is promulgated with an

explicit reference to reconcilia-tion and the ecclesial unity thatwas broken by the schism causedMsgr. Marcel Lefebvre and histraditionalists.

According to Msgr. OswaldGracias, archbishop of Mumbai,the Motu Proprio will “have twoimportant purposes.” “One veryimportant purpose will be to re-new and enrich the liturgy, re-claiming the liturgical form thatexisted before the Council, whichis a great heritage in the historyof the church,” said the prelatewho is also an expert in CanonLaw.

“The Motu Proprio is a sign thatthe Holy Father wants to makeavailable to the Church all thetreasures of the Latin liturgy thathave for centuries nourished thespiritual life of so many genera-tions of Catholic faithful.”

“Secondly,” he explained, “itis a response to the pastoral needs

of the faithful. In Mumbai, Car-dinal Ivan Dias (Gracias’ prede-cessor) had shown much pasto-ral sensitivity in allowing theTridentine Mass. However, theremay be practical challenges sincethere are not that many priestswho know Latin.”

On the long run, such an ob-stacle should be overcome. “Inthe Archdiocesan Seminary,Latin had already been reintro-duced and is being taught; notbecause of the Motu Proprio, butbecause knowledge of Latin isessential and important for Eccle-siastical Studies,” ArchbishopGracias said.

Finally, he announced that hewould “inform the priests andfaithful of this Motu Proprio” and“would exercise pastoral sensi-tivity in explaining and imple-menting it in the appropriateway.” (Nirmala Carvalho /AsiaNews)

Pope encourages fightagainst corruption

VATICAN CITY, July 6, 2007—Every Christian should work tofight political and economiccorruption, above all the laityinvolved in public life, saidBenedict XVI.

The Holy Father made theseremarks condemning the“subtle and widespread blight”of corruption Thursday whenreceiving the bishops of the Do-minican Republic in audience,in Rome for their five-yearlyvisit.

The Pope explained that themission of the laity is “the es-tablishment of the temporal or-der, and to act in a direct andconcrete way, guided by thelight of the Gospel and by theChurch’s teaching, and inspiredby Christian love.”

“For this reason,” he said, “itis necessary to ensure that laypeople receive adequate reli-gious formation, so as to enablethem to face the numerous chal-lenges of modern society.”

“It is their task to promote hu-man and Christian values thatilluminate the political, eco-nomic and cultural life of thecountry, with the aim of insti-tuting a more just and more eq-uitable social order, in accor-dance with the social doctrineof the Church,” said BenedictXVI.

“In accordance with ethical

and moral norms,” the Holy Fa-ther said the laity “must providean example of honesty andtransparency in the manage-ment of public affairs, in the faceof the unseen and widespreadblight of corruption, which attimes touches areas of politicaland economic power, as well asother spheres of public and so-cial life.”

“The laity,” he continued,“must be the leaven of society,working in public life to illu-minate the different arenas inwhich the identity of a peopleis forged with Gospel values.”

In their daily lives, he said,“they must witness how theChristian faith is the only fullyvalid response to the problemsand expectations facing everyperson in every society.”

Benedict XVI warned of thedangers of Catholics who live“two parallel lives: on one handthe so-called spiritual life, withits values and its needs; on theother hand, the so-calledworldly life, which is familylife, work, social relationships,political and cultural commit-ment.”

“On the contrary,” the HolyFather said, “they must work sothat their lives and their faithbecome an eloquent witness ofthe truth of the Christian mes-sage.” (Zenit)

LORENZAGO DI CADORE,Italy, July 9, 2007—BenedictXVI thinks daily about themissionary priest kidnappedin the Philippines, he said tojournalists as he began hissummer vacation in the Alpsof northern Italy.

The Pope arrived today toLorenzo di Cadore, where hewill be on vacation until July27.

“My thoughts turn each dayto Father Bossi,” the Holy Fa-ther said to the press whoawaited his arrival. He af-firmed that he has been up-dated with the progress of theinvestigation into the kidnap-ping.

The Holy Father said, “Wehope and pray that the Lord helpsus,” the Italian bishops’ SIR newsagency reported.

Tuesday marks one monthsince the disappearance of ItalianFather Giancarlo Bossi, a priest ofthe Pontifical Institute for ForeignMissions, who was working in thePhilippines. An international dayof prayer will be held that day forhis safe return.

The Pontiff has shown his con-

cern for the priest on various oc-casions, AsiaNews reported. Herequested information fromArchbishop Romulo Valles ofZamboanga, Philippines, whenthe latter was in Rome on June 29for the ceremony of the bestow-ing of the pallium.

Benedict XVI had earlier spo-ken with a priest of the PontificalInstitute for Foreign Missions,who asked him for a specialblessing for Father Bossi. ThePope offered him “not only ablessing, but a constant presencein my prayers.” (Zenit)

Beijing removes Papalletter to ChineseChurch from web

BEIJING, China, July 3, 2007—The Letter of Benedict XVI to theclergy and the faithful of thePeople’s Republic of China hasdisappeared from Catholicwebsites which featured it afterits publication. In China, it is im-

possible to open the Internet siteof the Holy See.

This was confirmed by Chinesepriests and lay people, officialand otherwise, who manage thevarious portals. Some had up-loaded the test in simplified Chi-

Weak support for MotuProprio among French

CatholicsPARIS, France, Paris, July 9,2007—A survey by the Frenchmagazine Pelerin found that 23%of respondents, including 29% ofself-declared practicing Catholics,support the papal motu proprio al-lowing wider use of the 1962 Ro-man Missal.

Those most likely to support

the return of the Mass of BlessedJohn XXIII are Catholics over theage of 65 and those who supportcenter-right political parties.

Against the celebration of theextraordinary form of the Massare 45% of respondents and 65%of self-declared practicing Catho-lics. (CWNews)

nese as soon as it was published,but they received a visit fromgovernment representatives who“convinced” them to remove it.

According to one priest,anonymous for security reasons,this ban “shows how true whatthe Pope wrote about govern-ment influence in religious affairsis”. At the same time, it “showsthat the Church in China does notenjoy full religious freedom”.

And yet, in an interview priorto the publication of the letter,the vice-president of the Patriotic

Association of Chinese Catholics,Liu Bainian, said that the AP“would not distribute the Letteramong the faithful; it could beeasily downloaded from theInternet.”

Anyhow, the papal letterreached the Chinese Catholiccommunity: sources of AsiaNewsin the country said it was sent byfax or delivered by hand, or elsedownloaded from the Internetthanks to decoy websites whichmanaged to elude governmentcensorship. (AsiaNews)

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Aid to the Church inNeed raises 81 millioneuros for 137 countries

ROME, July 6, 2007—”It has beena good year, in fact, it has beenone of the best in the 60 years ofthe history of our work,” saidthe international president ofAid to the Church in Need.

Hans-Peter Röthlin wasspeaking during the presenta-tion of the organization’s workin 2006, thanking benefactorsfrom the 17 countries where itis present through national sec-retariats. Overall donationsthroughout the year reached atotal of 81 million euros, whichwere all given to churches hin-dered in their mission or threat-ened by persecution or by pov-erty.

With 5,089 projects in 137countries, ACN takes first placeworldwide among those asso-ciations that support the pasto-ral ministry of the Church.More than 1.5 million Mass in-tentions were distributed toneedy priests and more than16,500 seminarians were helpedin their studies of formation forthe priesthood, so that they maybecome well prepared priests,truly anchored in the faith.

A significant portion of aidwent to cloistered monasteries:180 were supported, including100 in Eastern Europe. Amongother spheres, there was theconstruction and upkeep ofchurches, chapels, convents andseminarians (29.8%), the supplyof means of transport to mis-

sionaries (5.1%), and support tothe mass media of Christian in-spiration (3.2%).

Specific initiatives focused onreligious literature (4%), firstand foremost through the dis-semination of bibles and cat-echism books, including the “IBelieve” and “God speaks to Hischildren”, the latter having beentranslated and disseminatedsince 1978 to the tune of about45 million copies.

In 2006, another million cop-ies were printed, including tensof thousands translated in sevenlocal languages of India and inthe pidgin dialect for Catholicsin Papua New Guinea. Turkishis one of the new languages intowhich the “I Believe” was trans-lated and 10,000 copies wereprinted and disseminated.

In areas where the Church isexperiencing a serious crisisdue to violations of religiousfreedom by governments or ma-jority religions, ACN inter-vened through hundreds ofprojects aimed at supporting theChurch in China (872,589 euros),in Venezuela (212,974 euros), inMyanmar (696,351 euros), inCuba (1,075,148 euros), in Viet-nam (857,001 euros), in Turkey(181,956 euros), in India(4,421,801 euros), in Indonesia(492,735 euros), in Iraq (131,629euros), in Nigeria (836,484 eu-ros) and in Pakistan (498,637euros). (AsiaNews)

Fr Werenfried Van Straaten, founder of Aid to the Church in Need

Fr. Giancarlo Bossi

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“I entrust these norms to the powerful intercession ofMary, Mother of the Church, and I cordially impartmy apostolic blessing to you, dear Brothers, to the

parish priests of your dioceses, and to all the priests,your co-workers, as well as to all your faithful.”

News Features

Decrees allow forcanonization of 2

religious

Pope Benedict offersprayers for CBCP PlenaryAssemblyMANILA, July 7, 2007—Pope Benedict XVIhas offered prayers for the bishops in thejust concluded plenary assembly of theCatholic Bishops’ Conference of the Phil-ippines (CBCP), at the same time encour-aging them to remain relevant and respon-sive to the signs of the times.

In a message relayed through theNunciature, Vatican Secretary of State Car-dinal Tarcisio Bertone conveyed to CBCPPresident Most Rev. Angel Lagdameo, thepope’s best wishes and prayers for a fruitfuldeliberations of the 95 th Plenary Assembly.

Bertone said the Holy Father prays for

VATICAN CITY, JULY 6, 2007—Benedict XVI authorized thepromulgation of the decreesthat will open the path to can-onization for two founders ofreligious institutes.

The Pope signed the decreestoday upon receiving in audi-ence Cardinal José Saraiva Mar-tins, prefect of the Congrega-tion for Saints’ Causes.

The Holy Father also autho-rized the promulgation of thedecree of martyrdom for agroup who died for their faithin Italy some 527 years ago.

He signed as well the decreesthat attribute miracles to, or at-test to the heroic virtue of, sev-eral candidates for beatification.

Below is the list distributedby the Vatican press office.Miracles• Blessed Gaetano Errico, Italian

priest and founder of the Con-gregation of the Missionariesof the Sacred Hearts of Jesusand Mary (1791-1860).

• Blessed Maria Bernarda Butler(born Verena), Swiss founderof the Congregation of theMissionary Franciscan Sistersof Mary Help of Christians(1848-1924).

• Servant of God Maria RosaFlesch (born Margherita), Ger-man founder of the Congrega-tion of the Franciscan Sistersof Saint Mary of the Angels(1826- 1906).

• Servant of God Candelaria deSan Jose (born Susana PazCastillo Ramirez), Venezuelanreligious and founder of theCongregation of the CarmeliteSisters of the Third RegularOrder of Venezuela (1863-1940).

• Servant of God Marta MariaWiecka, Polish professed sisterof the Daughters of Charity ofSt. Vincent de Paul (1874-1904).

• Servant of God GiuseppinaNicoli, Italian sister of the So-ciety of the Daughters of Char-

ity (1863-1924).• Servant of God Ceferino

Namuncura, Argentinean lay-man, student of the Society ofSt. Francis of Sales (1886-1905).

Martyrdom• Blesseds Antonio Primaldo and

lay companions, killed inOtranto, Italy, on Aug. 13,1480.

Heroic virtues• Servant of God Marco Anto-

nio Barbarigo, Italian cardinalof Holy Roman Church andbishop of Montefiascone andCorneto (1640-1706).

• Servant of God Luca Prassi,Italian diocesan priest andfounder of the Institute of Sis-ters of St. Dorothy (1789-1866).

• Servant of God Ignacia of theHoly Spirit, Filipino founder ofthe Congregation of Sisters ofthe Blessed Virgin Mary(1663-1748).

• Servant of God MariaLeopoldina Naudet, Italianfounder of the Congregationof Sisters of the Holy Familyof Verona (1773-1834).

• Servant of God Santina di GesuScribano (born EmaneulaGiovanna), Italian professedreligious of the Institute ofSisters of the Sacred Heart(1917- 1968).

• Servant of God EmiliaSchneider (born Julia) Germanprofessed sister of the Con-gregation of Sisters of theHoly Cross (1820-1859).

• Servant of God Jerome LeRoyer de la Dauversiere,French layman and founder ofthe Institute of the Daughtersof St. Joseph of La Fleche,now the Hospitaller Sisters ofSt. Joseph (1597-1659).

• Servant of God HildegardBurjan, German laywoman andfounder of the Sisters of So-cial Charity (1883-1933).(Zenit)

the Holy Spirit “to strengthen the Bishopsin their resolve to renew their mission andresponsibility as Pastors.”

The Holy Father encourages the bishopsto continue preaching the gospel “in a man-ner relevant to the needs of the times, teach-ing the faithful themselves to defend andspread the saving message of our Lord JesusChrist.”

Lagdameo, earlier sent a letter to theHoly Father thanking him for his prayersand concern on the situation of the coun-try. Likewise, in view of the forthcomingplenary assembly, Lagdameo asked the

Pontiff for a message for the Bishops’ con-ference.

Held at Pope Pius XII last July 7-8, the95th plenary assembly was preceded by athree-day retreat reflecting on the theme“The Word of God in the Life and Ministry ofthe Bishop”. The topic was in line with thetheme of the XII General Assembly of theSynod of Bishops to be held in the Vaticanon October 5-26, 2008.

The Conference elected its delegates forthe XII General Assembly of Synod of Bish-ops during the plenary assembly. (PinkyBarrientos, FSP)

Pope’s Pope’s Pope’s Pope’s Pope’s llllletter to etter to etter to etter to etter to bbbbbishops on “Summorum Pontificum”ishops on “Summorum Pontificum”ishops on “Summorum Pontificum”ishops on “Summorum Pontificum”ishops on “Summorum Pontificum”VATICAN CITY, July 7,2007—Given below is the textof the English-language ver-sion of Benedict XVI’s Letterto all the bishops of the worldconcerning his Motu Proprio“Summorum Pontificum,”which was published today:

“With great trust and hope,I am consigning to you as pas-tors the text of a new Apos-tolic Letter ‘Motu Propriodata’ on the use of the Romanliturgy prior to the reform of1970. The document is thefruit of much reflection, nu-merous consultations andprayer.

“News reports and judg-ments made without suffi-cient information have cre-ated no little confusion. Therehave been very divergent re-actions ranging from joyfulacceptance to harsh opposi-tion, about a plan whose con-tents were in reality un-known.

“This document was mostdirectly opposed on accountof two fears, which I wouldlike to address somewhatmore closely in this letter.

“In the first place, there isthe fear that the documentdetracts from the authority ofthe Second Vatican Council,one of whose essential deci-sions - the liturgical reform—is being called into question.

“This fear is unfounded. Inthis regard, it must first besaid that the Missal publishedby Paul VI and then repub-lished in two subsequent edi-tions by John Paul II, obvi-ously is and continues to bethe normal form—the ‘Formaordinaria’—of the Eucharisticliturgy. The last version of the‘Missale Romanum’ prior tothe Council, which was pub-lished with the authority ofPope John XXIII in 1962 andused during the Council, willnow be able to be used as a‘Forma extraordinaria’ of theliturgical celebration. It is notappropriate to speak of these

two versions of the Roman Mis-sal as if they were ‘two rites.’Rather, it is a matter of a two-fold use of one and the same rite.

“As for the use of the 1962 Mis-sal as a ‘Forma extraordinaria’of the liturgy of the Mass, Iwould like to draw attention tothe fact that this Missal wasnever juridicallyabrogated and,consequently, inprinciple, was al-ways permitted.At the time of theintroduction ofthe new Missal, itdid not seem nec-essary to issuespecific norms forthe possible useof the earlier Mis-sal. Probably itwas thought thatit would be a mat-ter of a few indi-vidual caseswhich would beresolved, case bycase, on the locallevel. Afterwards,however, it soonbecame apparentthat a good num-ber of people re-mained stronglyattached to thisusage of the Ro-man Rite, whichhad been familiarto them fromchildhood. Thiswas especially thecase in countrieswhere the liturgi-cal movementhad providedmany people witha notable liturgical formationand a deep, personal familiaritywith the earlier Form of the li-turgical celebration. We allknow that, in the movement ledby Archbishop Lefebvre, fidel-ity to the old Missal became anexternal mark of identity; thereasons for the break whicharose over this, however, wereat a deeper level. Many people

who clearly accepted the bind-ing character of the SecondVatican Council, and were faith-ful to the Pope and the bishops,nonetheless also desired to re-cover the form of the sacred lit-urgy that was dear to them. Thisoccurred above all because inmany places celebrations were

not faithful to the prescriptionsof the new Missal, but the latteractually was understood as au-thorizing or even requiring cre-ativity, which frequently led todeformations of the liturgywhich were hard to bear. I amspeaking from experience, sinceI too lived through that periodwith all its hopes and its confu-sion. And I have seen how arbi-

of the 1962 Missal would leadto disarray or even divisionswithin parish communities.This fear also strikes me asquite unfounded. The use ofthe old Missal presupposes acertain degree of liturgicalformation and some knowl-edge of the Latin language;neither of these is found veryoften. Already from theseconcrete presuppositions, it isclearly seen that the new Mis-sal will certainly remain theordinary form of the RomanRite, not only on account ofthe juridical norms, but alsobecause of the actual situationof the communities of thefaithful.

“It is true that there havebeen exaggerations and attimes social aspects undulylinked to the attitude of thefaithful attached to the ancientLatin liturgical tradition.Your charity and pastoralprudence will be an incentiveand guide for improvingthese. For that matter, the twoForms of the usage of the Ro-man Rite can be mutually en-riching: new Saints and someof the new Prefaces can andshould be inserted in the oldMissal. The ‘Ecclesia Dei’Commission, in contact withvarious bodies devoted to the‘usus antiquior,’ will studythe practical possibilities inthis regard. The celebration ofthe Mass according to theMissal of Paul VI will be ableto demonstrate, more power-fully than has been the casehitherto, the sacrality whichattracts many people to theformer usage. The most sureguarantee that the Missal ofPaul VI can unite parish com-munities and be loved bythem consists in its being cel-ebrated with great reverencein harmony with the liturgi-cal directives. This will bringout the spiritual richness andthe theological depth of thisMissal.

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trary deformations of the liturgycaused deep pain to individualstotally rooted in the faith of theChurch.

“Pope John Paul II thus feltobliged to provide, in his MotuProprio ‘Ecclesia Dei’ (July 2,1988), guidelines for the use ofthe 1962 Missal; that document,

however, did not contain detailedprescriptions but appealed in ageneral way to the generous re-sponse of bishops towards the ‘le-gitimate aspirations’ of thosemembers of the faithful who re-quested this usage of the RomanRite. At the time, the Pope pri-marily wanted to assist the Soci-ety of St. Pius X to recover fullunity with the Successor of Peter,

and sought to heal a wound ex-perienced ever more painfully.Unfortunately this reconciliationhas not yet come about. None-theless, a number of communi-ties have gratefully made use ofthe possibilities provided by theMotu Proprio. On the other hand,difficulties remain concerning the

use of the 1962 Mis-sal outside of thesegroups, because ofthe lack of precisejuridical norms,particularly be-cause bishops, insuch cases, fre-quently feared thatthe authority ofthe Council wouldbe called into ques-tion. Immediatelyafter the SecondVatican Council itwas presumed thatrequests for the useof the 1962 Missalwould be limitedto the older gen-eration which hadgrown up with it,but in the mean-time it has clearlybeen demonstratedthat young personstoo have discov-ered this liturgicalform, felt its attrac-tion and found in ita form of encoun-ter with the Mys-tery of the MostHoly Eucharist,particularly suitedto them. Thus theneed has arisen fora clearer juridicalregulation which

had not been foreseen at the timeof the 1988 Motu Proprio. Thepresent norms are also meant tofree bishops from constantly hav-ing to evaluate anew how theyare to respond to various situa-tions.

“In the second place, the fearwas expressed in discussionsabout the awaited Motu Proprio,that the possibility of a wider use Pope’s / A7

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A4 Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP Monitor

IN the six months of my stay in the Dioceseof Tagbilaran, I have seen and savored thebeauty of creation that is Bohol and thegrandeur of human ingenuity as expressedby the many antique Churches spread outin several parishes of the province. It is nowonder that thousands of foreigners as wellas local tourists come in droves to this placethrough cars, planes, and fast crafts. Thisexperience caught me off balance, a bitpuzzled of what to do with this overwhelm-ing phenomenon. I know that the great in-flux of visitors bespeaks of the greatness ofthe place, but as a religious leader I have tocontend with religious questions that comewith the issue at bar.

For one how will tourism affect the reli-gious sensitivity and culture of our people?These old yet stately Churches have beenthere for centuries to receive and serve thenative congregation that has been for years“of one heart and one soul,” worshippingthe God whom they have known as theirProvider and Savior and serving one an-other as an expression of their awareness asone Christian community. It has been outof these Churches, complete with intricateworks of art in images, signs and symbolsfor evangelization, liturgy and devotion,that a culture which is typically Boholanowas born and has developed and matured.Now these same Churches are frequentedby tourists and other individuals whose in-terest are far from being inserted into thereligious life of the native folks. Can aWorld Heritage Church be adapted to amixed congregation of worshipers? Howcan it meet the needs of both the local com-munity and the amorphous group of tour-ists and visitors?

Faced with such realities, I have to digdeep into the accepted teaching of the

Pinky Barrientos, FSPAssociate Editor

Melo M. AcuñaManaging Editor

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

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Church on religious iconography and thediscipline that it has established to regulatethe proper actions related to the Churchesand works of art. Here I come across thetraditional teaching that the patrimony ofthe Church is profoundly connected withthe truths of faith. Through the years theseworks of art have served the mission of theparticular Church to come up with a re-sponse to the deep religious longing of manfor the transcendent, to provide the contem-porary individual with the tool to experi-ence more vividly the religious wonder atthe beauty and wisdom captured in images,lines, and hues. Faith after all has that in-nate power “to express itself in artistic formsand historical witness that have an intrinsicevangelizing force and cultural valence be-fore which the Church is called to pay hermaximum attention” (cf. John Paul II, MotuProprio “Inde a Pontificatus Nostri initio ,March 25, 1993).

Liturgy is the formal expression of thisfaith. It is the official worship of the Com-munity that is formed by this faith, thestance of the People of God in its attempt toreach out to the Infinite whose nature isTruth and Beauty. As such it has to be ar-ticulated with beautiful signs and symbols.With the purpose of drawing the worship-ers’ mind and heart to God, liturgy has tomake use of what is refined and artistic. Theyshould be fitting expressions of thecongregation’s faith. They are not mere ad-ditives or decors, but essential language ofthe soul in contact with the Creator. Origi-nally they ooze out from a lowly man incontemplation with the divine, from anartist’s encounter with God in prayer, froma contemplative’s intense gazing with theGod made visible.

Of course, God is so transcendent and

The Local Community, theTourists and the Works of Art

Opinion

The Gains of May 2007Elections

THAT there was an election in May this year, was an achievementin itself, says the latest CBCP Pastoral Statement on the 2007National Elections. In December last year, the popular beliefwas that no election was going to happen again given thescenario that Congress was to shanghai the changing of theCharter in broad daylight by way of a Constituent Assembly.

We still remember the conspiratorial night of December 5 lastyear when the members of the Lower House debated for 12hours of shouting but ending up with the intended script ofconverting the honorable representatives into a self-servingCON-ASS. This has prompted CBCP President ArchbishopLagdameo to issue an immediate statement the following morningsaying, “We believe that the changing of House Rules forCongressmen of the Administration to convert themselves intoa CON-ASS is fraudulently illegitimate and scandalouslyimmoral.”

Although some bishops did not take the Lagdameo statementwith a sugar-coating, that was like a half-hazard crossing theRubicon when shortly after its release he organized a big rallyat the Quirino Grandstand which sent shivers to the corridorsof power that, albeit unexpectedly, chickened out even beforethe popular protest was convened.

It has paved the way for the May 2007 Elections. And it hasproven that truth is a moral force so much stronger than thebuyout of influence and loyalty that is normally sealed withhuge finances, suspiciously perceived to be oozing from gamblingor particularly jueteng, if you may.

The May 2007 elections, despite the habitual irregularities in theprocess and administration, “maybe said to have been a qualifiedsuccess with the results generally reflecting the popular will,”or so said the CBCP Pastoral Statement. Let it not be laid towaste.

Anti-Terrorism Law

THE high costs of terrorism to civilization and democracy aretoo much to bear. Lives are wasted. Fear is disseminated.Barbaric elements come to rule. Freedom, justice anddevelopment are trampled upon. No cause, no reason can everjustify any terroristic act.

Terrorists have no place among decent people; have no reasonfor being in equitable society. Any democratic country by itselfor in collaboration with other sovereign nations has not only allthe right but also the grave obligation to defend itself fromterrorism and to liberate citizens from terrorists.

The carefully chosen title of “Human Security Act” appendedto the anti-terrorism law is not without reason. More than justa euphemistic recourse, the law is fundamentally in favor ofsecuring human dignity, human life and human rights. In otherwords, the substance and spirit of the law or the act are rathermuch commendable.

But why are many sectors of society openly and stronglyquestioning the nature, the timing and intent of the anti-terrorism provision? Why are several civil organizations andcitizens’ movements, deeply worried if not actually fearful of thesecurity enactment?

The question is not really the law. The problem is itsimplementation. The issue is its execution more than thelegislation. The present administration is not exactly known forthe protection, much less the promotion of human rights. Ineffect, the executive department appears either reluctant if notincapable of preventing downright extrajudicial killings andabductions.

In the hands of a much insecure administration or a verysuspicious executive department, the anti-terrorism law becomesdangerous. This is when a “human security act” could easilybecome inhuman, could readily make citizens insecure inexercising their civil liberties.

Thus it is that the anti-terrorism law or the security act canbecome not only odious but also treacherous when partisanpolitics are made reference factors in its implementation by theexecutive department. This is exactly the case when somethingbasically good is used to achieve something radically evil.

therefore unutterable. He who expressesthis transcendent God has to be reminded:“Take off yours shoes, for you are steppingon sacred ground” (Ex 3:5). But the Churchwell knows that this Holy One “did notdeem equality with God something to begrasped at. Rather he emptied himself andtook the form of a slave, being born in thelikeness of men. He was known to be ofhuman estate, and it was thus that hehumbled himself, obediently acceptingeven death, death on a cross” (Ph 2:6-8). It isthis utter emptying of Jesus that the gapbetween the transcendent and the lowlymortal is bridged. This is also the reasonwhy the Church through her artists coulddepict the transcendent in works of art. AsTheodore of old once remarked: “If, then,Christ has become lowly for our sake, howcould the signs of lowliness not be visible,such as color, tangible forms, a body? Bymeans of all this and in all of this he nowcan be “circumscribed”. Those who do notaccept this, really destroy salvific plan ofthe Eternal Word” (Nova Patrum Bibliotheca,35f).

The sacredness of the signs and symbolsin the liturgy and in the structure of theChurch comes from an interior vision of anartist in his act of stretching out his God-given talent to touch the exalted One withthe end in view of expressing it in lines,colors and images. In turn these images,signs and symbols, coming as they are froma deep contemplation of the artist, have ap-propriated that innate power to lead manto awe and wonderment, to profound prayerand meditation. As such these artistic im-ages, signs and symbols have becomeproper instruments for the service of Lit-urgy and catechism.

UNJUST structures—what are they? InChurch language this refers to weak areas ofpolitical governance that adversely affect thecommon good, the community, and theworld of the laity. Papal encyclicals and ex-hortations guide the faithful on questions ofmorals on these subjects. Catholics all overthe world study Papal encyclicals and exhor-tations as soon as they are released by a se-ries of symposia, publication of books, en-lightenment of the faithful during Sundaymass sermons.

The Church is doing its part—spreadingthe moral teachings that analyzes the ills ofsociety attributed by political structures thatmilitate against the common good. How donations and their citizens concerned go aboutimplementing these Church teachings andthe correction of unjust structures?

Here lies the root of the problem – dirtypolitics. The structure of politics in this coun-try is undeniably the cross that the Philip-pines carry heavily. Consider the buying ofvotes, cheating by “dagdag-bawas” and theMaguindanao classic violation of Comelecrules by Comelec officials themselves in thecanvassing of votes—this is worse than thesocial cancer of Rizal’s time. In theMaguidanao situation as in many other ar-eas ruled by a political dynasty, politiciansrun for office as a means to gain power andthe pork barrel that accompanies it. Thiseventually results not only in non-transpar-ent governance but outright corruption. Inother words these politicians are the assign-

Unjust Structures inOur Island Nation

able cause for the Philippines rating as No. 1in graft and corruption in Asia.

Foreigners know the Philippines as an is-land nation archipelago, famous for itsbeaches. It is also known as the only Catho-lic nation in Asia. With what foreigners knowabout graft and corruption and the bureau-cracy in government offices to secure per-mits, licenses and the registration of newbusinesses, they wonder about this di-chotomy—our people’s belief in Catholicmoral teachings and our political way of life.We should ask ourselves why are ourcountry’s political, social and economic struc-tures not serving the common good, the sanc-tity of human life, nor educating every childadequately to get a job and become a goodcitizen of this country? Is the PhilippineChurch up to the challenge to transform so-ciety towards achieving the correction ofunjust structures? Our bishops have not beenremiss in reminding us periodically aboutthe social issues that confront us.

Exactly one year ago, during the Year ofSocial Concerns, the President of CBCP, Arch-bishop Angel N. Lagdameo in his Indepen-dence Day message, “LIBERATING OURCOUNTRY FROM UNFREEDOMS” ex-pressed the same words that apply to the situ-ation today as follows:

“Civil society is moving on with a grow-ing social consciousness for what is trulygood and just for the nation. We recall whatBenedict XVI in Deus Caritas Est wrote, ‘Theformation of just structures is not directly

the duty of the Church, but belongs to theworld of politics, the sphere of the autono-mous use of reason’”

“What is the duty of the Church? ‘TheChurch has an indirect duty (says BenedictXVI) in that she is called to contribute to thepurification of reason and to thereawakening of moral forces.’ What is theduty of the civil society? The direct duty forthe just ordering of society, on the otherhand, is proper for the lay faithful. As citi-zens of the state, the Pope say, ‘They arecalled to take part in the public life in a per-sonal capacity... in the many different eco-nomic, legislative, administration and cul-tural areas ... for the common good.’”

People of God, how do we start? It is clearthat the laity should continue to do its partin transforming society. It is not enough thatPPCRV, NAMFREL and NASSA has done awonderful job in voters’ education and moni-toring the election process and the canvass-ing of votes. We need the same volunteersto monitor the elected politicians’ duty togovern. The opportunities to improve gov-ernance in government are endless, consid-ering the state of the nation’s governancetoday. We should have volunteers to moni-tor the use of government funds in the fieldsof education, health, social welfare. Weshould have advocacy groups to support theconcerns of the rural worker, the farmers,fisherfolk, indigenous people, overseasworkers and the families they leave behind,and the urban dwellers of the slum areas and

EDITORIAL

Bp. Leonardo Y. Medroso, JCD, DD

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Pedro C. QuitorioEditor-in-Chief

Jose B. Lugay

Laiko Lampstand

A5CBCP MonitorCBCP MonitorVol. 11 No. 14July 9 - 22, 2007

Who’s In, Who’sOut

EVERY generation comes up with its list of “wanted” and“unwanted” life forms, who’s in the hits and who’s not.Whether you are in or out for a certain right, a certain liberty,you must pass the certain taste of a “quality life.” The SWSsurvey that says Filipinos are most resistant to UN probes onhuman rights (46 % opposed) is perhaps due to a distrust of“might that makes right.” History is so full of it.

Here’s a rundown of whether you qualify for “humanity”or for human elimination, depending on the beat of the times:

Ancient Greece . In: Male Hellenic. Out: Slaves and women.Ancient Rome . In: Roman citizen. Out: Barbarian.Medieval Ages. In: Believer. Out: Heretic.Age of Exploration: In: Whites. Out: Blacks, Indians, sav-

ages.Enlightenment: In: Rationalist. Out: Madman, the abnormal.Romanticism: In: Bourgeoisie. Out: Commoners.Modern Age. In: Arian. Out: Jews, “subhumans.”Postmodern Age. In: Deviants, inhumans, quasi-human pets

and robots. Out: Human embryos, “Pre-embryos,” fetusesand “vegetables.”

Notice that the name-callings and human classifications—cool in one generation, strange to another—are themselveseffects of discriminations (i.e. others are ‘more equal’ thanothers) based on gender, citizenship, religion, money, race,status, or life phase. The summit of rights and privileges goesto the “favored life.”

But we can never be happy as long as our humanity orhappiness hinges on a desired status, function, or identityrather on the value (and marvel) of life itself. It is all right tohave more of life, for as Aristotle said, “living is not enough,one must live well.” Yet one cannot live well if one believesthat life is always worth to be made well, whatever happens.

A Manila Standard columnist had it saying, he’s “pro-qual-ity life” not “pro any life.” (Who is?) So I ask, can you havequality life without a life to qualify? Besides, pro-lifers valuefirst and foremost human life, and certainly it’s not just anylife. Our real worth flows from our human dignity and indi-viduality, from being not having. Common sense will tellyou that as a living organism you must have the right to livefrom the first instance of your being, and other rights—health,education, privacy, employment, etc.—equitably follow needsas you grow.

Do you want to know where your value lies? Ask yourself,what is it that you would rather die for, or kill for, than lose?Is that thing really worth a life? Worth your life?

Whatever your answer is, it tells of current views on hu-man fulfillment and human rights. Many of our problems arethe dues of inverting the pyramid of needs. We go for certainrights and wishes over the most basic rights and needs ofothers still unaddressed—right to security over right to life(‘preemptive’ war), right to justice over right to life (deathpenalty), right to self-determination over right to life (sui-cide), right to property over right to life (slavery), religiousrights over right to life (terrorism), right to health over rightto life (stem cell research), women’s rights over right to life(abortion), the value of wealth over the value of life (popula-tion control). To the point that some would cook up newrights—”reproductive rights,” and perhaps soon, urinaryrights, skeletal rights, nervous rights, excretory rights, der-matological rights, etc. to demand a want that weights heavyon the most basic. The victim of this misappropriated ideol-ogy is the person himself—exchanging an intrinsic worth(life) for an extrinsic one. And every time we devalue a hu-man being, we also devalue ourselves.

Or there they go again asking, is the “embryo” human inthe first place? That rings a bell to long-held queries for grant-ing humanity and personhood like, “is the slave really hu-man?” “Are Blacks savages or humans?” “Is the Jew subhu-man?” “Is the woman second-class human?”

When we are to decide whether an entity is “human” basedon changing biological, philosophical, social, religious, orpolitical apprehensions, we better dispense with the ques-tion and simply let that “life form” be unless it’s a real lifethreat to another. We do not determine human life. It deter-mines itself with all its given human potentialities. Humanbeings are both being and becoming. The embryo is itself self-defining, self-determining. It lives its own life programmedto its human genes. The embryo is not a potential humanbeing. It is what a human being is, and how a human beinglooks, at that stage. It would never be human if it never is.The material causes (parents) are not human if the effect (off-spring) is not.

So again, human rights? These are not subject to who’s whochoice. We don’t choose one life from another. Not even presi-dents can choose to protect the unborn but to hell he/shecares for adults dying in wars or killings probably becausebabies can’t make political stands as adults do. Pro-lifers them-selves must learn this from history. One is supposed to savethe most vulnerable life but must never neglect another. Fol-lowing Mahatma Gandhi, John Paul II and Mother Teresa, wehave to be consistent right-to-life volunteers and work evenfor the basic necessities of living.

Life is the first we gain, and the last we give. It’s a lesson tolive about where to put our values as we eventually lose allthat we have (including our loved ones) and like the GreekMedea we say, “Everything has gone, except myself.” Tao angs’yang tutuklas ng saysay ng kanyang buhay, at buhay n’ya mismo’ysaysay. Man has to find meaning for his being, and his being isitself the meaning.

Opinion

“Restoring MoralValues through BECs”

THE forthcoming 13th Mindanao-Sulu Pasto-ral Conference on October 22-26, 2007 inSurigao City, has the theme “Restoring MoralValues through the BECs.” The Clergy, Reli-gious and mostly Laity of the 21 diocesesand archdioceses of Mindano-Sulu willgather to listen together, discern together,decide together, and act together, around thistheme.

Daditama has been actively engaged in thepreparations for this Conference particularlyin the survey on morality through focusedgroup discussions (FGD) conducted among theBECs of every diocese and archdiocese. It ishoped that out of the 5,800 BECs in Daditama, atleast 2,900 BECs are surveyed representing,50% of the BECs in the ecclesiastical province.

In the remote and recent past, our BEC’shave been the mass base for our political in-volvement either in political education and/or the mobilizations of election volunteersfor Nassa -Vote Care and Namfrel.Volunteerism in our BECs is still very much

alive in spite of limited resources. “Dirty politics” which is the power play

of the rich and powerful does not and cannothappen without the participation of themasses on the grass roots level. These hap-pen on the community level, where the littlepeople live and operate. And so, our BECmembers and leaders, being in the grassroots level, are also naturally being courtedand co-opted by politicians. Indeed, our BECmembers and leaders, at one time or another,unwittingly or not, are involved in the massbase network of all sorts of politicians.

Such scenario will come into play mostcertainly in the upcoming Barangay and SKelections in October. While purportedly nonpolitical, everyone knows that politicianstake a very big hand in these elections tosecure their control and influence in localgovernance. Patronage politics will comeinto play most definitely.

In the light of the political education thatDaditama wants to relentlessly pursue, the find-

ings, conclusions and recommendations ofMSPC XIII will surely be most relevant. In fact,it seems to me, that the theme indicates to usthe approach that we need to take and the arenain which we have to engage the people in fu-ture political education programs. If we are tomake any meaningful moral dent into the, oth-erwise, deeply entrenched debased and pros-tituted political practices, we need to look intothe potentials of the BECs for moral transfor-mation, not only of individuals but also, ofentire communities, based on basic human andGospel values.

Can we expect, perhaps, that BECs inDaditama can play a significant moral influ-ence in encouraging more quality candidatesthat will run for office and in the more or-derly, peaceful, honest and true conduct oftheir upcoming Barangay and SK elections?Can we expect that it will be less entangledwith and dependent on outside politicians?

(For your comments and queries, emaildaditama_now@yahoo.com.ph)

“SIMPLICITY is beauty,” so I’ve been hear-ing since I was a boy of six. But I often won-der what people mean by simplicity. To para-phrase St. Thomas Aquinas, we know realityby first identifying what it’s not before iden-tifying what it is. We identify a leaf by firstestablishing that it’s not the trunk, the fruitor branch of a tree. In the first place, simplic-ity can’t be being stingy. Someone may wellbe able to afford the right kind of food, medi-cine, shelter or clothing for himself and forhis family but shuns them for the sake, weare told, of simplicity. That’s not beingsimple; it’s being miserly.

In the second place, simplicity isn’t beingindolent. Someone healthy may refuse totake a shower for days or clean up his roomor house in the name of simplicity; and thatis very telling—of laziness rather than sim-plicity. Third, neither is simplicity renounc-ing what is good in the material world.Some people refuse to use (or learn how touse) the computer, the cell phone, the photocopier and other such ‘contemporary’ de-vices even when it’s necessary in their work;they feel such things are against simplicity.But recognizing goodness in man’s inven-tions is recognizing his Creator, the sourceof his ingenuity and other talents; usingthem to serve human needs is glorifyingGod himself. Madonna had a point. We dolive in a ‘material world’. But we don’t livefor it. We are indeed ‘material’ people; butwe are ‘spiritual’ as well (which is where

Simple—Are We?

we part ways with her).Fourth, simplicity is not making a virtue

out of a lack of it. For example, a farmer maysay, “I’m just a simple man. All I know isfarming.” That doesn’t mean he can’t learnfrom the teacher, the fisherman or the car-penter or the lawyer etc.; otherwise, what hehas isn’t simplicity but stubbornness and anunwillingness to remedy it. A Christian whohas no idea about matters of faith, such asthe Trinity, the Scriptures, the Church, mo-rality, the Magisterium, the sacraments etc.and explains that it is because he/she is onlya ‘simple Christian’ is anything but simple.His/her ignorance, in fact, could be sinful,especially if it originates from negligence.

What makes simplicity? Let me share afew thoughts.

One, simplicity is preferring the Creatorto his creatures. St. Augustine’s awakeningis a classic case. In his Confessions he says toGod the very thing that keeps us from be-ing simple: “Late have I loved you, O Beautyever ancient, ever new, late have I lovedyou. You were within me, but I was outsideand it was there that I searched for you. Inmy un-loveliness I plunged into the lovelythings which you created. You were withme but I was not with you. Created thingskept me from you; yet if they had not beenin you they would not have been at all…”

Two, simplicity for a Christian means dis-cipleship over conformity. We live underso much pressure in today’s world. Values

that may be directly against the Gospel couldbe the most fashionable, and they are fash-ionable because they elicit approval and fol-lowing from people. In many ways it’s fash-ionable, for instance, to view Christianityand Christian symbols as relics of an irrel-evant past or to treat morality as passé andChristian leaders with disdain. This exertsa tremendous pressure especially on theyoung to set Jesus Christ and his teachingsaside, at least publicly. But when a PinoyCatholic loses focus on Jesus Christ becausehe/she focuses on conforming to socialmores, simplicity is lost and discipleshippretended.

Three, simplicity means needs overwants. How come, we may ask, our prayersand our lives could be ineffective procla-mations of the Gospel? Because, if I mayanswer, we often confuse our needs withour wants. We certainly need food, cloth-ing, medicine, shelter and education. Aboveall, we need to be close to God and to do hiswill. But we want to be rich and famous(which explains why so many want to winthe lotto so desperately sometimes), to havepower, comfort and pleasure—the basicstaple of the-you-know-what dream. And,very often, in so many different words weask them of God through prayer. When ourwants become our needs and our real needstake the back burner, we throw our innerworld into turmoil; simplicity gives way toinner chaos.

Nicolo F. Bernardo

Lifeguard

Bp. Guillermo V. Afable, DD

DADITAMA

Rev. Euly B. Belizar, SThD

By the Roadside

THE sights and sounds of the last electoralprocess in Daditama, I suppose, was no dif-ferent from any other place in the entire coun-try, with a few exceptions where we saw aradical break from traditional politics of pa-tronage.

It was a typical Philippine election, withthe same typical politicians, supporters, cam-paigners, operators, with the typical Filipinoelectorate entangled with the wheeling anddealing of the rich and powerful family dy-nasties , in partnership with corrupt and inef-ficient public officials, punctured by the typi-cal election violence and killings, capped bythe typical delays in the proclamations ofthe winners. This was Philippine politicalculture at its best.

It was a “mad circus” as the CBCP PastoralExhortation on Philippine Politics of 1997,describes it. We cannot but agree, therefore,with the Bishops when they said, “If we aretoday—a country with a very great numberof poor and powerless people—one reasonis the way we have allowed politics to bedebased and prostituted to the low level it isnow.” In conclusion they said, “yet politics

as a whole has been, strangely, largely im-pervious to the Gospel. Our political culturedenies, to our shame, our proud claim to thename Christian.”

Whew! These were undeniably very strongprophetic denunciation of our political cul-ture. And still very true today 10 years after.This is us. This is what we do. This is whatwe have become. This is the inconvenientand shameful truth.

Catechesis and political education is num-ber one in the list of eight pastoral actions totransform politics in the country as recom-mended by the CBCP in their pastoral ex-hortation, precisely to address the politicalculture underlying all our past and presentconduct of elections and governance.

From the feedbacks of the differentDaditama members, especially the Forma-tion cluster and the BEC coordinators, as wellas, the Bishops and Vicars General, politicaleducation was given much attention and ap-preciation. In fact, all the component groupsrecommended, among other things, that po-litical education be sustained relentlessly andin more effective and comprehensive ways.

Continuing PoliticalEducation

This is indeed the continuing call and thechallenge. Much more creativity is requiredand more collaborative work within theChurch structures and without in order tomake a difference in the political culture.

Daditama is very thankful to NASSA forpast political education modules providedto the dioceses including their latest AlayKapwa 2007 handbook which was focusedon the Elections. We are also very gratefulto the very creative and effective voters’ edu-cation kit “Pinoy Voters’ Academy” (PVA)shared with us by the PPCRV/SLB. We lookforward to further and long lasting collabo-ration on political education with thesegroups and other similarly interested groups.Along this line, we acknowledge the nobleand persistent efforts of our own CatholicMedia Network print and broadcast, in in-forming and educating the electorate.

In the meantime, I suppose, Daditamaought to be gearing up already for the up-coming and long postponed Barangay andSK elections in October 29, 2007.

(For your comments and queries email meat daditama_now@yahoo.com.ph)

Sr. Mary Pilar Verzosa, RGS

Love Life

LAST week, elected local officials began theirfunctions leading the traditional flag-raisingceremonies and delivering remarks beforeemployees and constituents. We’ve heardabout more aggressive delivery of basic gov-ernment services, infrastructures and strictimplementation of ordinances to bring or-der to their respective areas of responsibil-ity.

International wires and national dailiesfeatured Pampanga Governor Ed Panlilio,the former Social Action Director who at-tended to Pampangueños’ basic needs dur-ing the Mt. Pinatubo onslaught and the se-vere flooding the followed, sending thou-sands to evacuation centers.

What caught this corner’s attention was hisdecision to declare war on the operators ofthe country’s most popular illegal numbers

The Real World—A CloserLook at Pampanga

game called “jueteng.” He’s definitely upagainst the windmills as these illegal gam-bling barons have become that powerful theyhave somewhat influenced the election intooffice of some through their financial sup-port, in local and national positions.

Their “return-on-investment” would comefrom the local and national officials turninga blind eye to illegal business operations.

Illegal gambling activities in the countryhave been described “underground multi-million-dollar jueteng operations that pro-vided revenues” for corrupt local and na-tional officials.

This would make one wonder how theseillegal gambling barons have gone scot-freeas nobody dared touch them with a ten-footpole. Their very existence astounds foreignobservers for they could be prosecuted for

tax evasion as in the case of Al Capone. Evennational officials have only rendered lip ser-vice to the often-publicized no-nonsensecampaign against illegal gambling in MetroManila and neighboring provinces.

Even Governor Ed Panlilio was quotedsaying “defeating jueteng lords remains cru-cial if we are to introduce good governancein a province dominated by Mafia-like, pa-tronage politics.”

This early, Governor Panlilio will find itdifficult to run the province as he lacks thenumbers in the council. A lot of them havebenefited from the “graces” of illegal gam-bling moguls. He has to deal with congress-men, city and municipal mayors and the en-tire citizenry.

It’s worth trying. As they say it’s “suntoksa buwan.” Who knows?

Melo M. Acuña

Issues and Concerns

Four, simplicity is seeing crea-tures and material goods as re-velatory of God. I have no doubtwe, especially today, experiencegoodness in so many materialthings. But if we were simple, wewould take them for what theyreally are, that is to say, sacra-ments or signs of God’s good-ness and love. It moves me whenin the barangays I hear farmersand poor folk tell me, “The Lordis so good to us, Padre. He hasmade us harvest more camoteand rice this year.” The logicaloutcome of this view is more at-tachment to God and detachmentfrom creatures.

Five, simplicity is embracingthe Master while in the world,not embracing the world whilepretending to follow the Master.A great problem of our society

is duplicity. We say things wedon’t mean and we don’t meanthe things we say. For Chris-tians, especially for Pinoy Catho-lics, to be of this mold is to denywho they are. Young people con-stantly challenge us: “Get real!”And they do us a service whenthey do that; we need to remindourselves that we must be whowe really are—the people whoembrace Jesus Christ before theyeven embrace anything (or any-one, for that matter). Simplicityis another way of saying to our-selves: I must truly embraceJesus Christ to truly embrace theworld. To paraphrase John PaulII, I must be possessed by themystery of Jesus Christ to beable to truly proclaim him to theworld. Or my message will behollow.

A6 Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorLocal News

Alaminosbishop named

Militants to CBCP:Reject Anti-terror law

CEAP: Rise in HRM,allied health sciencesnoted

1st Antipolo auxiliary bishop appointed

Help solve extrajudicialkillings, Lagdameoappeals

HIS Holiness Pope Benedict XVInamed the current coadjutorbishop of Alaminos, Most Rev.Marlo M. Peralta as bishop or-dinary of Alaminos effectiveJune 26, 2007.

Bishop Peralta assumes thepost of Bishop Jesus Cabrerawhose resignation from pasto-ral governance of Alaminos wasaccepted by the Pontiff.

The news of Peralta’s ap-pointment was officially pub-lished on July 1, 2007 at 6:00 PM,local time.

The Diocese of Alaminos hasEpiscopal jurisdiction over theCity of Alaminos and 14 other

municipalities in WesternPangasinan. Bishop Peralta wasborn on July 13, 1950 in SanCarlos City, Pangasinan and or-dained to the priesthood March31, 1975.

He was appointed CoadjutorBishop of Alaminos on January14, 2006, ordained co-adjutorbishop on March 31, 2006 and in-stalled last April 26, 2006. Peraltawas a member of the clergy ofthe Diocese of Urdaneta beforehe took the post of coadjutorbishop of Alaminos.

In Urdaneta, he assumed sev-eral parish assignments and di-ocesan offices. (CBCPNews )

HIS Holiness Pope Benedict XVIappointed Msgr. Francisco M.De Leon, currently Rector of the“Divine Mercy Shrine” inMandaluyong as AuxiliaryBishop of Antipolo.

The Apostolic Nuncio to thePhilippines ArchbishopFernando Filoni said the an-nouncement was made in RomeWednesday at 12:00 Noon or6:00 P.M. Manila time, June 27.

Msgr. De Leon, 60, was or-dained to the Holy Priesthoodat the Manila Cathedral on June28, 1975 after his studies at Our

Lady of Guadalupe and SanCarlos Seminaries.

He pursued higher studies atDe La Salle University, wherehe earned a Master’s Degree inGuidance and Counseling. Hetook up courses on SpiritualRenewal at the New ClairvauxAbbey in Berkeley County,South Carolina in 1985 and inMepkhin Abbey, in Vina, Cali-fornia in 2006.

Both Abbeys belong to the Or-der of Cistercians (OCist), oth-erwise called White Monks(from the color of the habit, over

which a black scapular or apronis sometimes worn)— a RomanCatholic order of monks.

He also took a course in Pas-toral Renewal in 1991 and 2004,both in Vatican II for ClergyFormation, Menlo Park, in Cali-fornia. He also had several non-degree courses in California,United States of America and atthe Manila-based Institute ofSocial Order.

After ordination to the priest-hood, he was appointed Chap-lain of Araneta University inCaloocan City and assistant pas-

tor of Sta. Clara de Montefalcoat P. Burgos, Pasay City.

He spent a number of years asDean of Studies, Prefect of Disci-pline at San Carlos Seminary be-fore being appointed to variousparishes in Mandaluyong,Makati and Parañaque and asRector of the ArchdiocesanShrine of Divine Mercy atMaysilo, Mandaluyong City.

With his appointment, Msgr.De Leon becomes the first aux-iliary bishop of the 24-year oldDiocese of Antipolo.(CBCPNews)

A MILITANT group has urgedthe Catholic Bishops’ Confer-ence of the Philippines (CBCP)to take a stand against the con-troversial anti-terror law.

In a statement, thePambansang Lakas ng KilusangMamamalakaya ng Pilipinas saidFriday it called on the CBCP toissue a “strong” statementagainst the bill passed by Con-gress months before the May 14elections.

The appeal came a day beforethe CBCP 95th plenary assem-bly— the highest decision-making body of the Catholicbishops’ hierarchy.

Pamalakaya national chairFernando Hicap expressed op-timism the bishops will issue a“strong political message” con-demning the anti-terror law.

“The Anti-Terror Act is notonly a recipe for undeclaredMartial Law,” Hicap said. “It is

the satanic version of the Ro-man Catholic Church’s 10Commandments, leaving all ofus in the mercy of the criminaland bankrupt regime of Presi-dent Gloria Arroyo and the sa-distic National Security clusterin Malacañang.”

The left-leaning fisherfolkalliance claimed the law is awholesale threat against hu-man rights and civil liberties.

Leftwing activists, humanrights watchdogs and civil lib-ertarians expressed fears thatthe new law would spark mas-sive violation of human rightsand civil liberties of groupsand individuals critical of theArroyo administration.

“The CBCP’s divine interven-tion in the fight against the US-Arroyo partnership of terror isnecessary, politically correctand morally upright,” Hicapadded. (Roy Lagarde)

ENROLLMENT in various Catho-lic universities and colleges na-tionwide reached a “plateau” thisschool year judging from initialreports reaching the CatholicEducational Association of thePhilippines (CEAP) national of-fice.

In an interview with the CBCPMonitor, CEAP Executive Direc-tor Mariano U. Piamonte, Jr. saidstate universities and colleges andsome local government-fundedcolleges began offering Bachelorof Science in Nursing, affectingCatholic educational institutions’enrollment.

“State colleges and universitiescharge minimal fees,” Piamonteexplained.

However, CEAP authoritiesnoticed an increase in somecourses such as Hotel and Restau-

rant Management course nation-wide due to the rising demand forhotels and resorts in the MiddleEast.

“We have enough institutionsto cater to the rising number ofHRM students,” Piamonte said.They also noticed a marked in-crease in allied health sciencesnationwide.

Asked whether most collegestudents transferred to govern-ment-run institutions due to anincrease in tuition fees, Piamontesaid the Commission on HigherEducation reported a third of thetotal number of private institu-tions increased their tuition andother fees “just to cope with thecurrent inflation rates.”

“They (educational institutions)simply kept their purchasingpower,” he added. (CBCPNews)

CBCP President and Jaro Arch-bishop Angel N. Lagdameo saideveryone has a role to play inorder to end extrajudicial killingsin the country.

Speaking before Church beatreporters at the launching ofCBCP News on July 5, Arch-bishop Lagdameo said, “Weshould identify the causes andcircumstances behind these extra-judicial killings.”

He added, “We will not be ableto pinpoint those responsiblewithout the cooperation of ev-eryone.”

He further said “we cannotsimply pass judgment onpeople.” He appealed to con-cerned citizens to help, “come outin the open, and give relevantinformation” that will help solvethe recent spate of killings.(CBCPNews)

The Pastoral Statement alsocalled for a review of laws af-fecting the electoral system in-cluding possible reforms of theparty system, party-list law,overseas absentee voting, politi-cal dynasties, the ‘legal’ entryof nuisance candidates and theformulation of an agenda for in-stitutional reform.

The bishops called on con-cerned citizens to continue to de-velop mechanisms for deepen-ing the political education, i.e.Voters Academy and GabayHalalan and foster public ac-countability of politicians to theelectorate and for a more sus-tained and coordinated politi-cal engagement, specificallyamong the youth, citizensgroups and Church-based orga-nizations.

Archbishop Lagdameo saidthere is a need for the cleansingand publication of the contro-versial voters’ lists long beforeElection Day.

He added that the “flawedparty list law and its problem-atic implementation is realcause of concern” as there werealso “signs of alienation fromthe electoral process among thecitizenry—”a lower than usualvoter turn-out 60-65% of regis-tered voters and a “very lowerlevel of participation from over-seas absentee voters (14 per-cent).”

Outgoing CBCP Commissionon Social Action, Justice andPeace Chairman and Marbel(South Cotabato) BishopDinualdo D. Gutierrez saidNASSA’s Operation QuickCount was “generally success-

ful.” He said “credit for the suc-cess goes to the volunteers whoserved in varying capacities”from the Church hierarchy in-cluding the bishops, Social Ac-tion directors, parish priests andthe Basic Ecclesial Communitymembers, who as poll watchers,Election Return collectors andtabulators reached over 200,000volunteers from 65 archdiocesesand dioceses.

“Priests, nuns, seminarians,Catholic school students, law-yers and IT professionals pooledtheir efforts to make the count-ing a success,” a statement fromNASSA said.

Injustice

The Catholic bishops’ hierar-chy deplored the “many evils”that plagued the country’s elec-toral process and the “injustice”done to people, saying theirright to vote was ‘desecrated.”

It criticized cases of poll vio-lence, unsolved “patronage poli-tics”, fraud, buying and paddingof votes, adding that these havebecome “systemic and threatento become a cultural element ofour elections.”

“We are horrified by the vio-lence inflicted on innocentpeople during the campaign andelection periods,” the CBCP saidmentioning the problem of“warlordism” in the Autono-mous Region in MuslimMindanao (ARMM).

The Church officials called foran end to political dynasties inthe country.

Lagdameo said he would liketo see Congress passing an

CBCP / A1

Tidbits / A4

It is along this line that Cardi-nal Ratzinger made this incisiveremark: “The complete absenceof images is incompatible withfaith in the Incarnation of God.God has acted in history and en-tered into our sensible world, sothat it may become transparentto Him. Images of beauty, inwhich the mystery of the invis-ible God becomes visible, are anessential part of Christian wor-ship. There will always be upsand downs in the history of ico-nography, upsurge and decline,and therefore periods when im-ages are somewhat sparse. Butthey can never be totally lack-ing. Iconoclasm is not a Chris-tian option” (Copyright © 1999- 2007 by Adoremus: Ratzinger,“Art, Image and Artists. Sacred art,inspired by faith, both reflects andinforms the culture Part II).

It is because of this intimateconnection of faith and artisticworks that it has devolved to thebishop the primary task to ma-terially conserve these treasures,to protect them juridically, andto spread and deepen the faith.

The Code blandly expressed thisobligation in Canon 386, “§1. Thediocesan bishop is bound toteach and to illustrate to thefaithful the truths of faith whichare to be believed and appliedto behavior. He is himself topreach frequently… §2. By what-ever means seem most appropri-ate, he is firmly to defend theintegrity and unity of the faithto be believed…” The SecondVatican Council is more expliciton this matter when in bold linesit enjoined them: “Ordinaries areto take care that in encouragingand favoring truly sacred art,they should seek for noblebeauty rather than sumptuousdisplay…. Bishops should becareful to ensure that works ofart which are repugnant to faith,morals, and Christian piety, andwhich offend true religious senseeither by depraved forms orthrough lack of artistic merit orbecause of mediocrity or pre-tense, be removed from thehouse of God and from other sa-cred places “ (SC, 124).

The norm then that the bishop

has to observe in the fulfillmentof his task to promote and takecare of the Churches and theworks of art has to be based onthe restless hunger of man forGod and the corresponding re-sponse of the Gospel as con-tained in these signs and sym-bols. After all there is in everyman, whether he is a tourist or anative Christian, that space thatcan only be filled up by a Godexperience. The very structure ofthe Church and works of art con-vey the transcendental contentthat the local community and thetourists could gaze on and con-template. That these works of artmay have become stale tools toeffectively reach the modernsoul may be a valid observation.But as they reflect the great Mys-tery they have that innate powerof prodding tourists to reflect.Meantime the authority of theparticular Church has to take upthe necessary adaptations in or-der that these works of art couldreach the soul of the tourist with-out sacrificing the religious sen-sitivity of the local community.

implementing law against “po-litical dynasties.”

The Philippine Constitutionbans family members or imme-diate kin from succeeding eachother in elective posts, but it hasproved toothless because of alack of an implementing law.

Poll watchdogs

But despite observation of“deep flaws”, the CBCP stressedthat the May 14 election was stilla “qualified success”, saying theresult somehow “reflected thepopular will.”

The considerably good out-come, the bishops noted, is alsobecause of the vigilance of vari-ous and courageous poll watch-dogs.

Since 1992, the bishops said, itwas the first time PPCRV,NAMFREL and NASSA “workedclosely together and were bet-ter prepared and organized tomake a qualitative impact on theelections, even in MuslimMindanao.”

They credited the convenorsof the Legal Network for Truth-ful Elections (LENTE) ably sup-ported by One Voice and the In-tegrated Bar of the Philippineswhich focused its attention “onthe weakest link in the electoralprocess—the canvassing ofvotes” at the towns and prov-inces.

“The doggedness of thesegroups, despite the limited timeto organize and coordinate, con-tributed to the deterring oflarge-scale fraud,” according tothe statement. (With reportsfrom Roy Lagarde)

PPCRV national chairpersonHenrietta De Villa lamented thepoll body’s inability to take dras-tic efforts to restore public trust.

She said Comelec failed to takeeffective measures to prevent therecurrence of the widely per-ceived fraud that marred the 2004elections.

“How can the Filipino peoplefeel good about our electionswhen the gross mistakes of thepast continuously rear their uglyheads in our electoral exercisewhich can only mean that nogenuine effort is being made toregain the public trust?” sheasked.

De Villa also noted theComelec’s failure to assuage se-rious and legitimate concerns re-garding fraud in Mindanao.

She singled out the controver-sial Maguindanao certificates ofcanvass that led to slow pace ofthe national canvassing processand give rise to allegations ofcheating.

“Election forms that have beenmissing since the purported can-vassing (municipal and provin-cial) that no poll watcher was al-lowed to witness suddenly havebegun to appear without suffi-cient believable explanation as to

their disappearance then, andappearance now,” she said.

Maguindanao province hasdelivered a 12-0 sweep for ad-ministration senatorial candi-dates. The PPCRV, the formerPhilippine ambassador to theHoly See said, is “appalled” at theintertwined events inMaguindanao.

She also expressed outrageover the “kid gloves” treatmentbeing given to Maguindanaoprovincial election supervisorAtty. Lintang Bedol by theComelec, saying that it’s a repeatof the “Hello Garci” controversy.

The PPCRV criticized Bedol forhis repeated defiance of sum-mons from the National Board ofCanvassers and the en bancComelec resolutions, with theunexplained loss of poll docu-ments in his custody.

“In an age of global media,scenes and images of Mr Bedolrelaxingly skirting accusations ofelectoral fraud before the Com-mission en banc, appearing al-most invincible with a gun tuckedunder his waist in a major dailyconstitute a flagrant mockery ofthe electoral values we hope ourcitizens, especially our youngones will practice and uphold,”

PPCRV / A1

said De Villa.De Villa said the “flagrant

flaunting” of anomalies con-strains them to make public theirdiscomfort and dismay “since weowe it to our volunteers to do so.”

The PPCRV appealed to theComelec to take drastic correc-tive steps to solve theMaguindanao controversy andother pending election issues.

“For the sake of the 439,693volunteers of the PPCRV whorisked lives and limbs to restorecredibility to our elections, wecall on the Comelec to please puta stop to this running travesty ofthe electoral process,” De Villasaid.

The poll body assured the pub-lic of the proclamation of win-ning national candidates withintwo weeks after the polls.

Almost two months havepassed since then, yet canvassingof the votes for senatorial candi-dates has not been fully com-pleted with only 11 out 12 sena-torial slots have been proclaimed.

No winning party-list grouphas also been proclaimed even ifat least 15 groups got more thanthe required two percent vote toguarantee a seat at the House ofRepresentatives. (Roy Lagarde)

Lagdameo, 66, a native ofLucban, Quezon, is the 16thpresident of the CBCP. Before hebecame CBCP head in 2004,Lagdameo was the vice-presi-dent of the body and succeededDavao Archbishop FernandoCapalla.

He was ordained priest in1964. He was first assigned asassistant pastor in Unisan,Quezon in 1965 and became aprofessor and prefect of disci-pline of the Mt. Carmel Semi-nary in Sariaya, Quezon.

Lagdameo is Bachelor of Artsgraduate of the San Jose Semi-nary in 1965 where he also tookup Theology and Philosophy.

He was appointed bishop in1980 and ordained to becomeauxiliary bishop of Cebu.

Lagdameo was later desig-nated as co-adjutor prior to his

appointment Bishop ofDumaguete City.

He was named Archbishop ofJaro on March 11, 2000.

The CBCP membershipelected Tandag (Surigao del Sur)Bishop Nereo P. Odchimar as thenew vice-president, succeedingCagayan de Oro Archbishop An-tonio J. Ledesma, SJ.

The 66-year old prelate wasordained priest on October 16,1964. He was appointed Bishopof Tandag diocese in Surigao delSur on October 18, 2001.

The CBCP meets in PlenarySession twice each year and itsworks are carried out by its com-mittees and commissions.

The president and the vice-president are elected for two-year terms and can serve for aminimum of two terms.

Also elected were members of

Lagdameo / A1

the Permanent Council. They areArchbishop Jose S. Palma of Palo(Leyte), Bishops Ramon B.Villena of Bayombong (NuevaVizcaya), Pablo S. David of SanFernando (Pampanga), Jesse E.Mercado of Paranaque, ManoloA. De Los Santos of Virac(Catanduanes), Buenaventura M.Famadico of Gumaca (Quezon),Jose F. Advincula, Jr. of SanCarlos (Negros Occidental),Antonieto D. Cabajog of Surigaoand Guillermo V. Afable ofDigos (Davao del Sur).

When the Plenary Assemblyis not in session, it is the Perma-nent Council that acts for and onbehalf of the entire organiza-tion.

Lagdameo’s second term andother members of the perma-nent council will commence onDecember 2007. (Roy Lagarde)

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“I now come to the positivereason which motivated my de-cision to issue this Motu Prop-rio updating that of 1988. It is amatter of coming to an interiorreconciliation in the heart of theChurch. Looking back over thepast, to the divisions which inthe course of the centuries haverent the Body of Christ, one con-tinually has the impressionthat, at critical moments whendivisions were coming about,not enough was done by theChurch’s leaders to maintain orregain reconciliation and unity.One has the impression thatomissions on the part of theChurch have had their share ofblame for the fact that these di-visions were able to harden.This glance at the past imposesan obligation on us today: tomake every effort to unable forall those who truly desire unityto remain in that unity or to at-tain it anew. I think of a sen-tence in the Second Letter to theCorinthians, where Paul writes:“Our mouth is open to you,Corinthians; our heart is wide.You are not restricted by us, butyou are restricted in your ownaffections. In return, widen yourhearts also!” (2 Cor 6:11-13).Paul was certainly speaking inanother context, but his exhor-tation can and must touch us too,precisely on this subject. Let usgenerously open our hearts and

make room for everything thatthe faith itself allows.

“There is no contradiction be-tween the two editions of theRoman Missal. In the history ofthe liturgy there is growth andprogress, but no rupture. Whatearlier generations held as sa-cred, remains sacred and greatfor us too, and it cannot be allof a sudden entirely forbiddenor even considered harmful. Itbehooves all of us to preservethe riches which have devel-oped in the Church’s faith andprayer, and to give them theirproper place. Needless to say,in order to experience full com-munion, the priests of the com-munities adhering to the formerusage cannot, as a matter ofprinciple, exclude celebratingaccording to the new books. Thetotal exclusion of the new ritewould not in fact be consistentwith the recognition of its valueand holiness.

“In conclusion, dear brothers,I very much wish to stress thatthese new norms do not in anyway lessen your own authorityand responsibility, either forthe liturgy or for the pastoralcare of your faithful. Eachbishop, in fact, is the modera-tor of the liturgy in his own dio-cese.

“Nothing is taken away, then,from the authority of the bishop,whose role remains that of be-

ing watchful that all is done inpeace and serenity. Shouldsome problem arise which theparish priest cannot resolve, thelocal ordinary will always beable to intervene, in full har-mony, however, with all thathas been laid down by the newnorms of the Motu Proprio.

“Furthermore, I invite you,dear brothers, to send to theHoly See an account of your ex-periences, three years after thisMotu Proprio has taken effect.If truly serious difficulties cometo light, ways to remedy themcan be sought.

“Dear brothers, with grati-tude and trust, I entrust to yourhearts as pastors these pagesand the norms of the Motu Prop-rio. Let us always be mindful ofthe words of the Apostle Pauladdressed to the presbyters ofEphesus: ‘Take heed to your-selves and to all the flock, inwhich the Holy Spirit has madeyou overseers, to care for theChurch of God which he ob-tained with the blood of his ownSon.’

“I entrust these norms to thepowerful intercession of Mary,Mother of the Church, and I cor-dially impart my apostolicblessing to you, dear Brothers,to the parish priests of your dio-ceses, and to all the priests, yourco-workers, as well as to allyour faithful.” (VIS)

Pope’s / A3

Cardinal saysdoor is openfor Lefebvrites

Holy See clarifies meaning of “Subsist”Debate Stems From Vatican II Document

Vatican secretary ofstate to visit KC

conventionROME, July 10, 2007—The dooris open for members of the Soci-ety of St. Pius X to return to fullcommunion, says Cardinal DaríoCastrillón Hoyos.

The president of the PontificalCommission “Ecclesia Dei” saidthat Benedict XVI’s document“Summorum Pontificum,” whichexpands the use of the missal pro-mulgated in 1962 by Pope JohnXXIII, should pave the way forthe return to communion of thetraditionalist group.

The cardinal made the remarksin an interview published Sun-day in the Italian daily IlGiornale. “If after this act, theydo not return, I would not be ableto understand it,” he said.

Cardinal Castrillón Hoyos hasled the “Ecclesia Dei” commis-

sion since April 2000. The com-mission was established PopeJohn Paul II in 1988 following theschismatic gesture of illegitimateepiscopal ordinations by Arch-bishop Marcel Lefebvre, founderof the Society of St. Pius X.

In the interview the cardinalclarified “that the papal docu-ment was not written for theLefebvrites, but it was writtenbecause the Pope is convinced ofthe necessity to underline thatthere is continuity in the tradi-tion, and so that the Church willnot continue to fracture.”

“The old Mass was never abol-ished or prohibited,” the cardi-nal affirmed. And in no way hasBenedict XVI gone, nor is he go-ing, “in a different direction thanthat of the council.” (Zenit)

NEW HAVEN, Connecticut,July 10, 2007—The Knights ofColumbus announced June 28that Vatican Secretary of StateCardinal Tarcisio Bertone willtravel to the United States toattend and address the Order’s125th annual convention thisAugust in Nashville, Tenn.

He will also receive theOrder’s Gaudium et Spes (Joyand Hope) award. The visit isCardinal Bertone’s first trip tothe United States as Secretaryof State.

“We are honored that Car-dinal Bertone will be comingto the United States to attendour convention this year,”said Supreme Knight Carl A.Anderson. “To have theVatican Secretary of State inattendance for our 125th an-nual convention is a great tes-tament to the enduring legacyof our founder, the Servant ofGod, Father Michael J.McGivney.”

Cardinal Bertone is thehighest ranking Vatican offi-cial after the pope and has re-sponsibility for overseeingmany of the Vatican’s internaland external affairs. He hasserved in that position sincebeing appointed by PopeBenedict XVI in 2006. Prior tohis role as Secretary of State,Cardinal Bertone served asSecretary for the Congrega-tion for the Doctrine of theFaith, where he workedclosely with then Cardinal Jo-seph Ratzinger. In 2003, he wasinstalled as archbishop ofGenoa and was made a cardi-nal the same year.

Cardinal Bertone will serveas principal celebrant andhomilist for the convention’sopening Mass on Tuesday,Aug. 7, and will bring a specialmessage from Pope BenedictXVI to be read during theopening session of the conven-tion Tuesday afternoon.

He will address the cardi-nals and bishops attending theconvention, as well as theKnights of Columbus board ofdirectors on Wednesdayevening.

On Tuesday evening theKnights of Columbus willpresent him with the Order’sGaudium et Spes award dur-ing the annual States Dinner.

Cardinal Bertone will be theseventh person to receive theaward. The first recipient wasBlessed Mother Teresa ofCalcutta in 1992 and in 2005,Jean Vanier, founder ofl’Arche, became the most re-cent recipient.

The award is namedGaudium et Spes in honor ofthe 1965 “Pastoral Constitu-tion on the Church in the Mod-ern World” adopted by theSecond Vatican Council. Alandmark of social teaching,Gaudium et Spes remains afoundational document in therenewal of pastoral action forthe Catholic Church. Theaward is designed to recog-nize individuals for their ex-emplary service to the Churchand humanity in the spirit ofChrist as articulated by thework of the Second VaticanCouncil. (KC News)

VATICAN CITY, July 10, 2007—The Second Vatican Councildidn’t change Catholic doctrineon the Church, but rather deep-ened and developed it, says theCongregation for the Doctrine ofthe Faith.

In a document released todaythe congregation clarifies, in theform of five questions and an-swers, the understanding of whatVatican II meant by the term“subsists in” with regard to thenature of the Catholic Church.

Cardinal William JosephLevada and Archbishop AngeloAmato, prefect and secretary ofthe congregation, respectively,signed the brief text June 29, theSolemnity of Sts. Peter and Paul.

It is titled “Responses to SomeQuestions Regarding CertainAspects of the Doctrine on theChurch,” and was approved byBenedict XVI.

The responses affirm that the“Second Vatican Council neitherchanged nor intended to change”Catholic doctrine on the Church,but rather “it developed, deep-ened and more fully explainedit.”

Quoting Pope Paul VI, the docu-ment explains that “what Christwilled, we also will. What was,still is. What the Church hastaught down through the centu-ries, we also teach.”

It continues: “‘In simple termsthat which was assumed, is nowexplicit; that which was uncertain,is now clarified; that which wasmeditated upon, discussed andsometimes argued over, is nowput together in one clear formu-lation.’”

Word choice

The text explains the meaningof the term “subsists in,” whichis used to describe the nature ofthe Catholic Church in “LumenGentium,” a document of VaticanII. The document states: “TheChurch of Christ ... subsists in theCatholic Church.”

The doctrinal congregation ex-plains in the clarification: “Christ‘established here on earth’ onlyone Church and instituted it as a‘visible and spiritual commu-nity,’ that from its beginning andthroughout the centuries has al-

ways existed and will always ex-ist, and in which alone are foundall the elements that Christ him-self instituted.

“This Church, constituted andorganized in this world as a soci-ety, subsists in the CatholicChurch, governed by the Succes-sor of Peter and the bishops incommunion with him.”

The responses say that “it ispossible, according to Catholicdoctrine, to affirm correctly thatthe Church of Christ is presentand operative in the churchesand ecclesial communities notyet fully in communion with theCatholic Church, on account ofthe elements of sanctification andtruth that are present in them.”

The document further explainswhy the expression “subsists in”was adopted, instead of simplythe word “is.”

“The use of this expression,which indicates the full identityof the Church of Christ with theCatholic Church, does not changethe doctrine on the Church,” thedocument affirmed.

It continues: “Rather, it comesfrom and brings out more clearlythe fact that there are ‘numerouselements of sanctification and oftruth’ which are found outsideher structure, but which ‘as giftsproperly belonging to theChurch of Christ, impel towardCatholic unity.’”

Not in communion

Turning to the issue of East-ern Churches not in full com-munion with Rome, the congre-gation explains that “the coun-cil wanted to adopt the tradi-tional use of the term Church.

“‘Because these Churches, al-though separated, have true sac-raments and above all — becauseof the apostolic succession—thepriesthood and the Eucharist, bymeans of which they remainlinked to us by very closebonds,’ they merit the title of‘particular or local Churches,’and are called sister Churches ofthe particular CatholicChurches,” it says.

Christian communities bornout of the 16th-century Reforma-tion are not given the titleChurch, the document explains.

It states: “According to Catho-lic doctrine, these communitiesdo not enjoy apostolic successionin the sacrament of orders, andare, therefore, deprived of a con-stitutive element of the Church.

“These ecclesial communities,which, specifically because of theabsence of the sacramentalpriesthood, have not preservedthe genuine and integral sub-stance of the Eucharistic mysterycannot, according to Catholicdoctrine, be called ‘Churches’ inthe proper sense.” (Zenit)

Cardinal Bertone

A8 Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP Monitor

At the opening mass of the 95th Bishops’ Plenary Assembly, Atty. Sabino R. Padilla, Jr., is honored as the first recipient of the Bishop Jorge Barlin Golden Cross ServiceAward “in recognition of his outstanding and generous service to the Catholic Church in the Philippines thereby exemplifying the ideals of the First Filipino BishopJorge Imperial Barlin”; July 7, 2007 at the Pope Pius XII Catholic Center, Manila.

People, Facts & Places

Religious Superiorsmeet, tacklesspiritual vitality inmissionTHE Association of Major Reli-gious Superiors in the Philip-pines (AMRSP) composed of 376religious congregations of menand women in the country, metat the Carmelite MissionariesCenter of Spirituality inTagaytay City last July 3-6, 2007on how to keep the fire going intheir desire to be faithful to theirrespective charisms in fulfillingthe mission of the church to pro-claim the Gospels.

Sr. Mary John Mananzan, OSB,the in-coming Co-chair of the As-sociation, presented the theme“Renewing the Spiritual Vitalityof our Religious Communities”by citing some studies on thesigns and causes of loss or pres-ence of vitality in religious com-munities.

Fr. Marlon A. Lacal, O’ Carm,gave an input on the Role of Ma-jor Superiors as Spiritual Anima-tors.

The two-outgoing Co-chair-persons, Mo. Ma. Luz Mijares,OSA and Bro. EdmundoFernandez, FSC reported on theaccomplishments of the associa-tion highlights of which are theconduct of the different eventsaffecting the membership such asthe needs of the elderly religiousand the implications of the newguidelines of the Bureau of Im-migration which affect the statusof the religious missionaries inthe country.

It also proactively addressesthe volatile national situation asa result of the “Hello Garci Con-troversy” by coming together

and discerning the appropriateresponse to the crisis.

Different lecture series or forawere also organized in coopera-tion of the Mission Partners onthe theme women issues, ecol-ogy, charter change, poverty,militarization and extra-judicialkillings.

Among the members whogave the sharing during the eu-charistic celebrations were Fr.Edmundo Nantes of the Domini-can Fathers, Fr. Daniel Huang ofthe Society of Jesus, Mo. Ma. LuzMijarez of the Agustinian Sisters,and Bro. Manuel V. de Leon, FMSof the Marist Brothers.

The Association elected a newset of officers. For the womencongregations are: Sr. Mary JohnMananzan, OSB, Chair; Sr. TeresaMueda, DC - Vice Chair; Sr.Evelyn Aguilar, RVM; Sr. Ma.Josefina Matias, RA; Sr. LourdesDizon, CM; Sr. Emelina Villegas,ICM and Sr. Carmelita Victoria,SSpS. For the Men congregationsare: Fr. Jesus Malit, SSS - Chair;Fr. Daniel Huang, SJ - Vice Chair;Fr. Edmundo Nantes OP; Fr. ReneManubag CMF; Bro. Manuel V.de Leon, FMS; Bro. EdmundoFernandez, FSC; Fr. Brian Gore,MSSC.

The new Board reaffirms itscommitment to its vision state-ment “We journey with eachother and with the Filipinopeople in our common aspira-tion to enjoy the fullness of lifereflecting God’s Justice andcompassion.” (Bro. Manny deLeon)

Lipa holds forumon illegalrecruitmentTHE Archdiocesan Commissionfor Migrants and Mission(LACMMI) of Lipa archdioceseheld a forum on illegal recruit-ment at the Archbishop’s Resi-dence in Lipa, Batangas last June21.

The forum attempted to revisitthe law governing the issue ofillegal recruitment and is imple-mentation. Republic Act 8042,also known as the Migrant Work-ers and Overseas Filipino Act of1995 which turns twelve this year,tackles the issue on illegal recruit-ment.

Seventy people from varioussectors in Batangas province hadparticipated in the forum. Amongthem were representatives fromthe local government units suchas the Philippine Overseas Em-ployment Administration(POEA), the National Bureau ofInvestigation (NBI), the OverseasWorkers Welfare Administration(OWWA), Department of SocialWelfare and Development(DSW) and Philippine NationalPolice (PNP).

Non-government organiza-tions were represented by pro-fessors and students fromCanossa Academy, University ofBatangas, UP Los Baños, socialworkers, priests and pastoralleaders from other NGOs andvarious parishes of Lipa Archdio-cese.

RA 8042 aims to establish ahigher standard of protection andpromotion of welfare of migrantworkers, their families and over-seas Filipino in distress and otherpurposes. The law was hastilypassed in 1995 in response to theprotest waged by the Filipinopeople over the execution of FlorContemplacion in Singapore.

Twelve years after, illegal re-cruitment remains the biggestproblem surrounding labor mi-gration. In the forum, PhilippineMigrant Rights Watch (PMRW)president Mel Nuqui presentedthe seemingly weak implemen-tation of the law which resultedto unabated trafficking of per-sons.

Meanwhile, Deputy Adminis-trator Hans Leo Cacdac defendedsome of the issues raised by pre-

senting several cases of success-ful persecution and convictions.He likewise reported the variousmodes and approaches being em-ployed by illegal recruiters to in-form the public. The PhilippineOverseas and Employment Ad-ministration (POEA) has even de-veloped the Ten Commandmentson illegal recruitment made intoposters, specifically to help com-bat the unabated increase of casesof illegal recruitment.

At the end of the forum, reac-tors from the local governmentunits (LGUs), civil society and theChurch expressed their renewedcooperation to work hard to com-bat illegal recruitment.

The forum has once more con-firmed the importance of a con-tinuous information drive toeducate the people, especiallythose who contemplate of mi-grating and working overseas.

Migration has been so far tooattractive to a lot of Filipinos asthe only approach to improvetheir economic situation. Withunabated joblessness and highrate of unemployment despitegovernment’s report of an im-proving economy, many Filipi-nos are still duped to the creativeapproaches of opportunist re-cruiters and swindlers. This islikewise aggravated by the factthat very few had lodged com-plaints against their recruiterswhile only a few were convictedand punished afterwards.

The parishes in the diocesecould be good avenues for theEpiscopal Commission on Mi-grants and Itinerant People’s(ECMI) information dissemina-tion and campaign program tofight against illegal recruitmentand trafficking of persons. Unfor-tunately, this has never been thor-oughly employed because manyparishes do not have yet a minis-try for migrants.

The forum ended with thelaunching of the PMRW’s book,Migrants’ Stories, Migrants’ Voices,which is a compilation of ten sto-ries written mostly by the fam-ily members of migrants.

The conference was a tripartiteinitiative of ECMI, LACMMI andPMRW. (Fr. Edwin D. Corros, CS)

Kabankalan holds2nd Clergy PastoralPlanning THE diocese of Kabankalan re-cently held its 2nd Clergy Pasto-ral Planning reflecting on thetheme “How good it is to see broth-ers living in unity”. Most Rev.Patricio Buzon, SDB, DD guidedthe clergy as they discerned to-gether on how to make their lo-cal Church respond more faith-fully to the call of discipleship.

The clergy discussed three im-portant points during the Pasto-ral Planning: lifestyle check, di-ocesan pastoral plan evaluationand diocesan financial guide-lines.

The priests shared their senti-ments on various concerns, par-ticularly celibacy, gambling andbusiness enterprise. The lifestylecheck is expected to draw someconcrete actions from every vi-cariate especially in terms of be-coming a genuine Church for

the poor, witnessing a celibatelife and seeking first the king-dom of God above else.

Since many parishes failed tocomplete their survey due to thereshuffling of clergy and chang-ing of key persons in the dio-cese, all parishes were given ex-tension of three months to com-plete their data for proper evalu-ation and pastoral plan.

The diocese issued financialguidelines to strategize the tith-ing program and financial man-agement of the Catholic schoolsin the diocese.

At the end of the meeting, thebishop and clergy agreed to havea yearly planning and schedul-ing of regular diocesan events,pastoral units, confirmationsand other pastoral needs of theparishes. (Fr. Jose RembertRivera)

Vatican official: Church needs RP in evangelizationMANILA, July 11, 2007—A rank-ing Vatican-based official fromthe Pontifical Mission Society(PMS) said the late Pope JohnPaul II rightly considered the Fili-pinos as potential “evangeliz-ers” in Asia.

PMS Secretary-General FrPatrick Byrne, SVD yesterdayechoed the late Holy Father’sprophetic words, adding that histrip to the Philippines is a “tre-mendous” missionary experi-ence.

“I can understand the mind ofthe late Pope John Paul II whenhe saw the importance of the Phil-ippines in the missionary evan-gelization of Asia,” he said.

Now on his third visit to thePhilippines, the Irish missionarysaid the country has so many vo-

cations and a great missionaryzeal.

“I will be praying for your roleas missionaries not only to thePhilippines and Asia but also tothe whole world,” said Byrneduring the recently held 54thPMS-Philippines general assem-bly at the Pope Pius XII CatholicCenter in Manila.

During Pope John Paul II’s sec-ond visit to the Philippines in1995 for the 10th World YouthDay, he urged the bishops “tocarry the Gospel beyond theshores of this beautiful archi-pelago to the other peoples ofthis vast continent.”

“Asia needs your help if it isto hear the Good News of Christcrucified and risen,” the latePope said.

PMS-United States national di-rector Msgr. John Kozar mean-while, said that more than hav-ing a religious and Catholicpeople, the Philippines is a “pro-foundly” missionary country.

In every venue that they vis-ited, he said, there lies a desireon part of everyone that the metto truly reach out and share theGood News with other people.

Kozar was particularlyamazed at seminaries to see thespirit of young men demonstrat-ing “a real missionary thrust” asthey are prepare for the priest-hood.

He also lauded the country’sCatholic bishops for showing“beautiful pastoral way with apastoral touch the whole full di-mension of what it is to be a mis-

sionary.”The PMS are the official instru-

ment of the Pope and of thewhole Catholic Church in itsmission works.

The four Pontifical MissionarySocieties are the Society for thePropagation of the Faith, HolyChildhood Association, Societyof St. Peter Apostle and Mission-ary Union of Priest and Reli-gious.

These societies carry our theirtask by means of informationawareness of missionary activi-ties, such as the evangelizationand catechesis, fostering spiri-tual cooperation, promotion ofmissionary vacation and bring-ing about efficient collection ofdonations to fund the missions.(Roy Lagarde)

APPOINTED. MSGR. JULIUS SULLANTONEL, as the new Bishop-prelate of Ipil, byPope Benedict XVI, June 30, 2007. A native ofDavao City, Msgr. Tonel was born on August31, 1956. He studied Philosophy at SaintFrancis Xavier Minor Seminary in Davao, andTheology at the Central Seminary of the Uni-versity of Santo Tomas, in Manila. He wasordained to the priesthood in 1980 at the ageof 23. He earned his Licentiate in LiturgicalTheology at the Saint Anselmo Pontifical Insti-tute of Liturgy in Rome. Msgr. Tonel has servedas Director of Archdiocesan Family Apostolatein Davao, then as Rector of the Regional Ma-jor Seminary. He also served as parish priestof Ascension of the Lord Parish in Matina,Davao and Chaplain of the Holy Infant ofPrague, also in Davao. He was the Vicar Gen-eral of the Archdiocese of Davao and parish priest of San Pablo Parish inMatina prior to his appointment as bishop-prelate of Ipil.

CELEBRATED. MOST REV. RAMON B.VILLENA, DD, JCD, SThL, PhL, of the Dio-cese of Bayombong; 25th anniversary ofEpiscopal ordination, July 2, 2007. Born onMarch 16, 1939 in Ilagan, Isabela, BishopVillena was ordained priest in 1963 at St.Peter’s Cathedral in Tuguegarao, Cagayanafter earning his bachelor’s degrees in Phi-losophy and Sacred Theology from the Uni-versity of Santo Tomas, where he likewiseearned his licentiate in Philosophy and The-ology, magna cum laude. He pursued hisdoctorate degree in Canon Law at theGregorian University in Rome, summa cumlaude. In 1983, he was appointed AuxiliaryBishop of the Diocese of Tagum. In 1985, he

was appointed Coadjutor bishop of the Diocese of Bayombong and wasinstalled in 1986. Finally, he succeeded the late Most Rev. Alberto VanOverbeke, CICM as the second bishop of the Diocese in 1987.

CELEBRATED. HOLY TRINITY ACADEMY at Balic-Balic, Sampaloc, Manila; 60th anniversary of foun-dation. Founded in June 1947 by the late Rev. Fr.Bernardo Torres, HTA is the parochial school ofMost Holy Trinity Parish, and a member of the Ma-nila Archdiocesan and Parochial Schools Associa-tion. The school started with a kindergarten classfully recognized by the government in 1948. In 1958, the late Rufino CardinalSantos turned over the management of the school to the Daughters of MaryHelp of Christians, the sister congregation of the Don Bosco Fathers. Theyset up the co-ed classes from Kinder to Grade Four and exclusive sectionfor girls for Grades Five and Six. The boy pupils after finishing Grade Fourtransferred to other schools of the parent’s choice.

ORDAINED. REV. REDGIE G. ZASPA AND REV. ERYL AGUS of the Dio-cese of Kabankalan on July 10, 2007. They finished their studies in theol-ogy at the Saint Joseph Regional Seminary in Jaro, Iloilo. They were or-dained by most Rev. Patricio Abella Buzon, SDB, DD at Saint Francis XavierCathedral, Kabankalan City. Rev. Redgie Zaspa came from Saint Paul’sParish, Cauayan while Rev. Eryl Agus came from Saint Vincent FerrerChaplaincy, Binicuil, Kabankalan.

INSTALLED. MSGR. CRISOSTOMO A. CACHO, V.G.,P.C., as new President of Columban College, OlongapoCity; in a solemn investiture Mass at the Columban Church,June 26, 2007. Bishop of Iba Most Rev. Florentino G.Lavarias, DD, and Region 3 Director of the Commissionon Higher Education Dr. Felizardo V. Francisco, spear-

headed the installation and oath taking. Previously the President of St. Jo-seph College in Olongapo City, Msgr. Cacho had also been Rector of St.Augustine Minor Seminary, 1973-1985, Director of Social Action, the Charis-matic Renewal Movement, Legion of Mary, Promoter of Justice and Matrimo-nial Tribunal among others. He was Vicar Capitular (1983, 1988, 2003) andwas appointed by Pope John Paul II as Papal chaplain, September 11, 1986.With a background in Philosophy, Educational Management, and specializedcourses on Biblical Spirituality and Pastoral Counseling, Msgr. Cacho broughtto the College 30 years of meaningful practice and involvement. He takesover the post from Rev. Fr. Roland M. Almo, PhD.

MarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkingsMarkings

DECREE FOR PUBLIC NOTIFICATIONREGARDING “SMAHE” AND FATHER

ALEJANDRE “ANLY” GALIAS

TO WHOM IT MAY CONCERN:

Let it be known that a group called Sons/Sisters of Mary, Adorers ofthe Holy Eucharist (SMAHE) is not a religious institute or congregation,not even a public association with canonical rights. Hence, it does notpossess a juridical personality according to Canon Law.

SMAHE is founded by Fr. Alejandre “Anly” Galias, native of Lavezares,Northern Samar, Philippines, and a priest incardinated to the Diocese ofSorsogon, Philippines. The address of the main house of the group is“Domus Filiorum Mariae”, Rangas, Juban, 4703, Sorsogon, Philippine.

The public is warned that Fr. Alejandre Galias uses a religious name“Fr. Franz Mariae Crucis”, as an alias. Being not a religious superior, heis forbidden to recruit vocations (men and women) as well as to solicitfunds for his group.

I will disclaim any responsibility for the actions done by Fr. AlejandreGalias.

Given this 20th day of April 2007, at the Diocesan Chancery, 4700Sorsogon City, Philippines.

+ Most Rev. Arturo M. Bastes, SVD, DDBishop of Sorsogon

B1

Pastoral ConcernsB2 UpdatesMarriage Annulment or Declaration of Marriage Nullity?

B3 DioceseArchdiocese of Cagayan de Oro

CBCPCBCP Monitor MonitorVol. 11 No. 14 • July 9 - 22, 2007

7QUESTIONS

How does the laity’s greater participation in the life of the Church as envisioned by PCP II being implemented in your diocese?

The Acts and Decrees of our recent Second Diocesan Synod have defi ned laity’s participation in the life of the diocese on the level of formation, practice/experience and installation of new structures.

Ten years ago we had established the Diocesan Institute for Marriage and Family to train and educate the lay for the Family Life Ministry in the parish/chaplaincy. To become a family life minister one has to complete a 6-month course on the Theology and Canon Law on Marriage, Family Code, Counseling, etc. and other requirements and to be granted the faculty by the Bishop to do the following: to conduct counseling and catechism on marriage and Christian discipleship; to ensure that the faith requirement for marriage is met to the minimum by the contracting parties; to conduct canonical investigation; to engage in marital or family crisis interventions. Practically, all our parishes/chaplaincies have family life ministers who are appointed by the bishop. Thus, our marriage preparations for the contracting parties are conducted on a one-on-one basis. We do not have anymore the so-called Pre-Cana Seminar in groups.

We have instituted the Ministry of the Word. The candidate to the Ministry has to undergo a 6-month training and studies on Theol-ogy, Canon Law, Scriptures, etc. He or she is only empowered to become Minister of the Word after having completed/fulfi lled all the requirements imposed by the Diocesan Lay Formation Institute. The Ministers of the Word are to attend to the needs of parishioners especially the poor, like conducting wake services, prayer meetings for various groups, etc. when priests are not available.

The number of extra-ordinary Ministers for Holy Communion in the diocese has increased widely or greatly with expanded functions such as visitation of the sick with viaticum in houses and hospitals, blessing of the dead, and presiding wake services.

We have upgraded the role of lay leaders (Kapilyan) of all our Basic Ecclesial Communities (BEC), a new way of being church; by requiring them to undergo training and studies on Basic Theology, Canon Law, Scriptures, Social Action concerns, etc. for six months. This is done again by the Diocesan Lay Formation Institute. In due time, we will strictly enforce the Directory that no one is appointed KAPILYAN unless he/she has fulfi lled the requirements, forma-tive, curricular and/or practicum.

There are 16 active Commissions in the diocese which have counterparts as Committees in the parish/chaplaincies under the umbrella management of the Pastoral Council. With the member-ship of the Finance Committee both in the diocesan and parish/chaplaincy level we are able to increase the number of responsible lay in various apostolate, offi ces and pastoral centers.

We have also required our lay leaders and members of lay asso-ciations to undergo formation as provided by the Diocesan Pastoral Center thus ensuring wider and closer participation in various pastoral programs of the diocese, and likewise in the discharge of the administrative duties of the bishop or parish priests.

We have instituted an Administrative Board in every parish/chaplaincy whereby the lay presidents of the Pastoral Council and Finance Committee and the Kapilyan representative participate/cooperate with the priests in the day to day management of the affairs of the parish/chaplaincy.

Up to what degree should the laity’s participation be in terms of decision making in the local Church?

It is clear in the foregoing considerations that our experiences in the diocese with regard to layman’s participation in the affairs of the Church have been very encouraging. Having been given the right to exercise certain offi ces and ministries in the diocese or parish, a layman can well serve the diocese both in the level of administration and pastoral leadership. Ours is the conviction that given proper training and education, right orientation to empower-ment and proper application of the principle of subsidiarity within the parameters of Canon Law and administrative discretion of the bishop the lay can demonstrate effective decision making in the affairs of the Church.

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

We have a continuing agenda for social concerns in the diocese. These are being implemented through the following programs: peace promotion agenda via Church-Military liaison whereby dialogue is made possible on sensitive issues like human rights affecting the lives of people especially the poor; good governance via graft watch which makes the Social Action Offi ce a network of the Ombudsman Offi ce to push for the investigation, prosecution and punishment of LGUs and other government agencies if found guilty; community health project promoting cheap generic drugs in parishes as well as oriental/traditional healing by training local health workers in parish areas; Bigasang Bayan in tandem with NFA selling cheap rice in parishes; affordable or low cost housing project facilitated by the Church for the benefi t of its eligible work-ers based on a defi ned tenure of service; other advocacies such as promotion of ecology and sustainable agriculture; and plans and initiatives to establish CARITAS-BACOLOD.

What is your take on the perceived threat of materialism infl uenc-ing our lifestyle due to globalization?

Globalization characterized especially by cyber-media shrinking

Bishop Vicente M. Navarra, DD

Most Rev. Vicente M. Navarra, DD, was ordained bishop on June 26, 1979. He served as Auxiliary bishop of Capiz until his appoint-ment as 1st bishop of Kabankalan on November 21, 1987. He was appointed as the 5th bishop of Bacolod on May 24, 2001. In this issue of CBCP Monitor, Bishop Navarra shares with the readers his insights on the role of the laity in the Church; the implementation of the social concern agenda in the diocese; the effects of globalization in people’s lifestyle; the family and life program in the diocese; the quality and quantity of vocations entering the seminary and the ongoing formation program of the clergy.

Summorum /B5

IN the past, merely looking for rice to cook every meal time seemed problematic for the parishioners of Holy Family Parish in San Andres Bukid. Since majority of them are unemployed, buying the most staple food for the family already proves to be a pain in their pockets. As such, they rely on debts to answer the call of their stomach until they fi -nally depend on debts just to eat.

But after Pondo ng Pinoy Community Foundation lent the parish a capital to start a non-profi t coopera-tive that would provide rice supply among the parishioners, this vi-cious cycle ceased to exist.

“We primarily initiated this program to make rice, a basic commodity, accessible among the poor. The livelihood aspect comes as a compliment,” said Sr. Rose Mary Bacaltor, RGS, one of the Good Shepherd Sisters behind the cooperative.

Where livelihood meets values In the cooperative system, members of the

parish’s basic ecclesial communities (BEC) can ask for a week’s supply of rice for their family’s consumption through an offi cial rice dealer commissioned by the parish.

Each kilo of rice will be priced with a P1 mark-up surplus, which is distributed to the members’ saving (70 percent) and to the co-operative (30 percent¬). Aside from a weekly supply of rice, a P7 savings is what a member saves for himself every week.

But before requesting for the next week’s supply, the member should pay his out-standing balance first to prevent debts to accumulate.

“Since the rice supply is to be paid on a weekly basis, the member should then be able to save during the week to pay for it. If he cannot pay for his previous supply, we would not lend him his supply for the next week,” said Angie Sanchez, one of the lead persons of the BEC and the acting auditor of the cooperative.

In this setup, Sr. Julieta Abrigo, RGS, said

the members will not only be assured of staple supply of rice but will likewise be trained to save and prevent falling into debts.

“The rampant reliance to debts of the pa-rishioners is one of the vices we want them to eliminate through this cooperative.

Through weekly evaluation of the system, they learned to develop discipline among themselves since the rest of the system will be affected once a member fails to attend to his dues,” said Abrigo.

Abrigo likewise said that aside from the weekly evaluation, the cooperative also

BEC Bigasang Pangkabuhayan:

More than just a rice retailer but a

life provider

maintains a regular formation on integral evangelization.

Alma Biala, one of the BEC members who never failed to attend every evaluation and formation organized by the Good Shepherd Sisters, said the cooperative’s successful system is due to the proper moral formation of the members prior to the operation.

“We owe the success of this cooperative to the guidance and formation the parish and the Good Shepherd Sisters had given us. Without them, we could have abused the financial grant we obtained from Pondo ng Pinoy,” Biala said.

A former gambling addict, Biala particularly mentioned how values formation is integrated in the cooperative’s operation.

“If not due to our facilitators, the system could have failed. If we were not taught to keep our noses clean on the business, we could have

abused the coopera-tive,” she said.

Biala’s colleague, Bel-en Felicidario, likewise said the nuns behind the cooperative served as a unifying force for them to work.

“Should we not have them as our mentors and advisers, we could have not lasted even for a year. Without their constant advices, we could have abused the cooperative’s resources for our selfish inter-ests,” Felicidario said.

Meanwhile, Sr. Ame-lia David, RGS, said the members of the BEC involved in the cooperative became as responsive as expected. Although they slowly integrated values for-

mation in the evaluation and maintenance of the cooperative, the members had shown positive response to their formation.

“Through this cooperative, we let them see how God works in their lives—from each grain of rice they eat up to the cents they save and earn every day of their lives,” David said.

Text and Photos by Kris Bayos

UP to our own times, it has been the constant concern of Supreme Pontiffs to ensure that the Church of Christ offers a worthy ritual to the Divine Majesty, “to the praise and glory of His name,” and “to the benefi t of all His Holy Church.”

Since time immemorial it has been necessary—as it is also for the future—to maintain the prin-ciple according to which “each particular Church must concur with the universal Church, not only as regards the doctrine of the faith and the sacramental signs, but also as regards the usages universally accepted by uninter-rupted apostolic Tradition, which must be observed not only to avoid errors but also to transmit the integrity of the faith, because the Church’s law of prayer corre-sponds to her law of faith.”[1]

Among the Pontiffs who showed that requisite concern, particularly outstanding is the name of St. Gregory the Great, who made every effort to ensure that the new peoples of Europe

received both the Catholic faith and the treasures of worship and culture that had been accumu-lated by the Romans in preceding centuries. He commanded that the form of the sacred liturgy as celebrated in Rome (concerning both the Sacrifice of Mass and the Divine Offi ce) be conserved. He took great concern to ensure the dissemination of monks and nuns who, following the Rule of St. Benedict, together with the announcement of the Gospel, illustrated with their lives the wise provision of their rule that “nothing should be placed before the work of God.” In this way the sacred liturgy, celebrated accord-ing to the Roman use, enriched not only the faith and piety but also the culture of many peoples. It is known, in fact, that the Latin liturgy of the Church in its vari-ous forms, in each century of the Christian era, has been a spur to the spiritual life of many saints, has reinforced many peoples in the virtue of religion and fecun-dated their piety.

Many other Roman pontiffs, in the course of the centuries, showed particular solicitude in ensuring that the sacred liturgy accomplished this task more ef-fectively. Outstanding among them is St. Pius V who, sustained by great pastoral zeal and fol-lowing the exhortations of the Council of Trent, renewed the entire liturgy of the Church, over-saw the publication of liturgical books amended and “renewed in accordance with the norms of the fathers,” and provided them for the use of the Latin Church.

One of the liturgical books of the Roman rite is the Roman Mis-sal, which developed in the city of Rome and, with the passing of the centuries, little by little took forms very similar to that it has had in recent times.

“It was towards this same goal that succeeding Roman Pontiffs directed their energies during the subsequent centuries in or-der to ensure that the rites and liturgical books were brought up to date and when necessary

clarifi ed. From the beginning of this century they undertook a more general reform.”[2] Thus our predecessors Clement VIII, Urban VIII, St. Pius X,[3] Benedict XV, Pius XII and Blessed John XXIII all played a part.

In more recent times, the Sec-ond Vatican Council expressed a desire that the respectful rev-erence due to divine worship should be renewed and adapted to the needs of our time. Moved by this desire our predecessor, the Supreme Pontiff Paul VI, ap-proved, in 1970, reformed and partly renewed liturgical books for the Latin Church. These, trans-lated into the various languages of the world, were willingly ac-cepted by bishops, priests and faithful. John Paul II amended the third typical edition of the Roman Missal. Thus Roman Pontiffs have operated to ensure that “this kind of liturgical edifi ce ... should again appear resplendent for its dignity and harmony.”[4]

But in some regions, no small

“Summorum Pontifi cum”Apostolic Letter In the form “motu proprio”

“The rampant reliance to debts of the parishioners is one of the vices we want

them to eliminate through this cooperative. Through weekly evaluation of the system, they learned to develop discipline among

themselves since the rest of the system will be affected once a member fails to attend to

his dues,” said Abrigo.

TOPMOST: Neriegen Comora with the BEC’s offi cial rice retailer. ABOVE: Comora (third from left, fi rst row) with other BEC leaders and the Good Shepherd sisters supporting them.

7 Questions /B7

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Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorB2

Marriage Annulment or Declaration of Marriage Nullity?

Updates

WE now have to clarify the meaning of the so-called declaration of marriage nullity in the Catholic Church—which is not a Cath-olic Church-style marriage annulment. We start by understanding the juridic (canoni-cal) constitution of marriage. How does a Catholic Church (or canonical) marriage come about? For brevity, we shall simply write marriage when we really mean Catholic or canonical marriage.

Marriage stands on 3 PillarsThree elements are necessary for mar-

riage to come about: (1) the capacity to marry in both contracting parties, (2) the mutual consent of the contracting par-ties to enter into marriage, and (3) the observance of the canonical form of mar-riage. If any of these three elements is lacking—even if this fact is proven only afterwards, precisely through a judicial process—then a com-petent Church tribu-nal can declare that a hitherto accepted marriage (technically called a putative marriage, from the Latin putare = to think) was void from the very beginning. In short, there is nothing to an-nul, but rather the nullity of the marriage is declared.

A valid and consummated marriage cannot be dissolved (annulled) by any human power or for any reason other than death (c.1141). Strictly speaking—except in the case of a non-consummated marriage, which the Roman Pontiff may dissolve for a just cause—there is no such thing as mar-riage annulment in the Catholic Church.

Declaration of Marriage NullityWhat happens in a declaration of

nullity is that after a marriage has been celebrated—sometimes even many years afterwards—it is shown before a compe-tent Church tribunal that one or more of the three constitutive elements of marriage was either not present or gravely defective such that the marriage in question was not constituted after all. Hence, the tribunal de-clares (juridically) the nullity of a hitherto

By Fr. Jaime B. Achacoso, J.C.D.

Can a marriage be annulled based on concubinage? The couple married young, and on the decision of the elders really, because the girl was pregnant and reluctant to marry but the boy’s mother wanted her son to be responsible. They have one child, male, 36 years old and also married. The man has a second family with three young children. He has another child (but no family) abroad. All this is known and accepted by the legal wife. If their marriage is annulled, what happens to his legitimate child? Will he drop his family name? May the man marry his concubine in his second family, the mother of his three young children?

(Second of two parts)

The CBCPWorld NetworkA network of Dioceses, Parishes, Catholic Schools and religious groups. Today, over a hundred of them nationwide. Pursuing one mission, linked under one nationwide satellite system. Connected together with the same passion for the Gospel.

Our Broadband Connectivity is delivered to our net-work members through a VSAT system on a C-band or through a wireless IP system on a microwave platform, originating from our network operations center in Clark Special Economic Zone in Angeles City.

Our Content Department aims at saturating the cyber-space with wholesome contents that are faith-related, educational and social-advocacy oriented. Its services are: web designing, web maintenance, web hosting, content sourcing and editing, and video production.

Our Traning Department conducts the following trainings: EdTech, IT Awareness, WebArt, SysAd Training.

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considered as a valid marriage. The evidence to be adduced in the ju-

dicial process should be those that prove the non-existence of any one of the above-mentioned constitutive elements of a valid marriage at the time of the said marriage. Whatever facts arise after the wedding only has validity to the marriage nullity process insofar as they prove the non-existence of any of the above-mentioned elements at the time of the wedding. Let us discuss the fi rst of the three constitutive elements, leaving the last two in another two-part article in the near future.The Capacity to Contract Marriage

All human persons are—by nature—ca-pable of contracting marriage. Hence, the right to contract marriage—technically

called the ius connubi—is a fundamental right of all the Catholic faithful, protected by Canon Law (c.1058). Only the Supreme Legislator can establish limitations to this right—technically called diriments im-pediments—in accord with Natural Law and in order to protect the common good of the Church (c.1075). As in all limitation of rights, such impediments are necessar-ily very few, and unless explicitly stated or reserved to the Holy See, can be dis-pensed by the Local Ordinary for his own subjects wherever they may be and for all other persons actually present in his own territory (c.1078, §1). Very briefl y, these impediments are:

1) Age (c.1083): The Code established that a man cannot validly contract mar-riage before he has completed his 16th year, and likewise a woman before her 14th year. However, it is within the power of individual bishops’ conferences to establish a higher minimum age. In the Philippines, the CBCP has established 18 years as the minimum age for both men

and women. Thus, if a man can prove that he was only 17 years and 11 months old when he got married in Church, he can contest the validity of that marriage.

2) Impotence (c.1084): Inability to have marital intercourse—whether on the part of the woman or on the part of the man—which is antecedent to the marriage (present even before the marriage) and perpetual in nature (i.e., not just transitory), whether relative (just with this partner) or absolute (with any partner) of its very nature invalidates a marriage. Sterility (the inability to cause conception) neither prohibits nor invalidates marriage, unless such fact was concealed fraudulently to ob-tain consent (c.1098). Thus, if a woman can prove that her husband had not been able

to consummate their marriage from their marriage night and thereafter, she can sue for nullity based on impotence of her husband; but not if such impotence only arose afterwards. This impediment cannot be dispensed,

since the marital union belongs to the very nature of marriage.

3) Bond of prior marriage (c.1085): A per-son who is held to the bond of a prior mar-riage, even if it has not been consummated, cannot validly contract another marriage. Furthermore, even if a prior marriage were to be deemed invalid, it is not licit for a person to contract another marriage until the nullity of the prior marriage has been legitimately declared. This impediment cannot be dispensed, since that would violate one of the essential properties of marriage which is monogamy.

4) Disparity of cult (c.1086): A Catholic, who has not left the Church by means of a formal act, cannot validly marry a non-baptized person. This impediment can be dispensed by the local Ordinary if there is reasonable cause, provided the following conditions are fulfi lled: (c.1125)

1° the Catholic party declares that he/she is prepared to remove any danger of falling away from the faith and makes a

A valid and consummated marriage cannot be dissolved (annulled) by any human power or for any reason other

than death. Strictly speaking—except in the case of a non-consummated marriage, which the Roman Pontiff may dissolve for a just cause—there is no such thing as

marriage annulment in the Catholic Church.

Marriage / B7

General PrinciplesIn every celebration of the

Eucharist, there should be a suffi cient number of ministers of Holy Communion so that it may be distributed in a reverent and orderly manner. Bishops, priests and deacons distribute Holy Communion in virtue of their offi ce as ordinary minis-ters of the Body and Blood of the Lord.

When the size of the congrega-tion or the incapacity of the bish-op, priest, or deacon requires it, the celebrant may be assisted by other bishops, priests, or deacons. If such ordinary min-isters of Holy Communion are not present, “the priest may call upon extraordinary ministers to assist him, i.e., duly instituted acolytes or even other faithful who have been deputed for this purpose. In case of necessity, the priest may also depute suitable faithful for this single occasion (GIRM 162).”

Extraordinary Ministers of Holy Communion should re-ceive suffi cient spiritual, theo-logical, and practical prepara-tion to fulfill their role with knowledge and reverence. In all matters they should follow the guidance of the diocesan bishop (Norms for the Distri-bution and Reception of Holy Communion Under Both Kinds for the Dioceses of the United States of America, NDRHC, no. 28). When recourse is had to Extraordinary Minister of Holy Communion, especially in the distribution of Holy Commu-nion under both kinds, their number should not be increased beyond what is required for the orderly and reverent distribu-tion of the Body and Blood of

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the Lord. In all matters such Extraordinary Ministers of Holy Communion should follow the guidance of the diocesan bishop (IBID).

All ministers of Holy Com-munion should show the great-est reverence for the Most Holy Eucharist by their demeanor, their attire, and the manner in which they handle the conse-crated bread or wine. Should there be any mishap—as when, for example, the consecrated wine is spilled from the chal-ice—then the affected “area . . . should be washed and the water poured into the sacrarium [GIRM, 280].”

Liturgy of the Eucharist:• As the Agnus Dei or Lamb

of God is begun, the bishop or priest alone, or with the assis-tance of the deacon, and if nec-essary of concelebrating priests, breaks the eucharistic bread.

• As the Agnus Dei or Lamb of God is begun, the Bishop or priest alone, or with the assis-tance of the deacon, and if nec-essary of concelebrating priests, breaks the eucharistic bread. Other empty ciboria or patens are then brought to the altar is this is necessary. The deacon or priest places the consecrated bread in several ciboria or pat-ens, if necessary, as required for the distribution of Holy Com-munion. If it is not possible to accomplish this distribution in a reasonable time, the celebrant may call upon the assistance of other deacons or concelebrating priests.

• If extraordinary ministers of Holy Communion are required by pastoral need, they should not approach the altar before the

priest has received Communion. After the priest has concluded his own Communion, he dis-tributes Communion to the ex-traordinary ministers, assisted by the deacon, and then hands the sacred vessels to them for distribution of Holy Commu-nion to the people.

• All receive Holy Commu-nion in the manner described by the General Instruction to the Roman Missal, whether priest concelebrants (cf. GIRM, nos. 159, 242, 243, 246), deacons (cf. GIRM, nos. 182, 244, 246), or Extraordinary Ministers of Holy Communion (cf. GIRM, no. 284). Neither deacons nor lay ministers may ever receive Holy Communion in the manner of a concelebrating priest. The prac-tice of Extraordinary Ministers of Holy Communion waiting to receive Holy Communion until after the distribution of Holy Communion is not in accord with liturgical law. (NDRHC, 39; GIRM, 160).

• After all Extraordinary Min-isters of Holy Communion have received the Eucharist, the bish-op or priest celebrant reverently hands vessels containing the Body or the Blood of the Lord to the deacons or extraordinary ministers who will assist with the distribution of Holy Com-munion. The deacon may assist the priest in handing the vessels containing the Body and Blood of the Lord to the Extraordinary Ministers of Holy Communion. (NDRHC, 40).

• The proper and only per-missible form for distributing Holy Communion is to offer the consecrated bread by saying, “The Body of Christ” and to of-fer the consecrated wine by say-

ing, “The Blood of Christ.” No other words or names should be added; and the formula should not be edited in any way. (Cf. GIRM, 161; 284-287).

• If the Eucharistic bread or some particle of it falls, it should be picked up reverently by the minister. The consecrated bread may be consumed or completely dissolved in water before being poured down the sacrarium.

• Should there be any mishap, for example, if the consecrated wine is spilled from the chalice, the area should be washed and the water poured into the

sacrarium. • In those instances when

there remains more consecrated wine than was necessary, if needs dictate, Extraordinary Ministers of Holy Communion may consume what remains of the Precious Blood from their cup of distribution with the permission of the diocesan bishop. The sacred vessels are to be purifi ed by the priest, the deacon or an instituted acolyte. The amount of wine to be conse-crated should be carefully mea-sured before the celebration so that none remains afterward. It

is strictly forbidden to pour the Precious Blood into the ground or into the sacrarium. (NDRHC, 51-55).

• Similarly, “consecrated hosts are to be reserved in a ciborium or vessel in suffi cient quantity for the needs of the faithful; they are to be frequent-ly renewed and the old hosts properly consumed” (Code of Canon Law, no. 939). Burying hosts or consecrated Eucharistic bread is strictly forbidden.

(Source: Committee on the Lit-urgy, USCCB)

Extraordinary Ministers of Holy Communion at Mass

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CBCP MonitorCBCP MonitorVol. 11 No. 14July 9 - 22, 2007

B3

IMPORTANT FACTSArchbishop 1Priests:Filipino 95Foreign 1Religious:Filipino 21Foreign 16Brothers:Filipino 4Sisters:Filipino 180Foreign 14Seminarians:Pre-College 23Philosophy 27Theology 31Diocesan Divisions:Vicariates/Districts 5Parishes 45Chaplaincies 9With Resident Pastor 44Without Resident Pastor 1Entrusted to Diocesan Clergy 43Entrusted to Religious Clergy 2Educational Centers:University 1Colleges 4High Schools:Diocesan/Parochial 5Directed by Religious 16Elementary Schools:Directed by Religious 5Kindergarten:Directed by Religious 6Institutions:Orphanage/Asylum 1Homes and Dormitories 3Retreat Houses 7Hospitals 1Population 1,200,447Catholics 1,020,380Area 3,799 sq.kms.

By Msgr. Rey Manuel S. Monsanto, HP, JCD

The Archdiocese of Cagayan de Oro

Diocese

THE Archdiocese of Cagay-an de Oro comprises the civil Province of Misamis Oriental and the Province of Camiguin. The town of

Malitbog in Bukidnon is also part of the archdiocese. Majority of the popu-lation reside close to the seashore of both provinces. Some indigenous Filipinos known popularly as lumad

live in the mountains of Misamis Oriental. Among the Christian popu-lation, especially in the business centers are some Muslims many of whose children have already been in Cagayan de Oro and studying even in Catholic Institutions. There are many Chinese who are mostly Buddhists, though lots of them, especially those of the younger generation, are Catho-lics. A lot of the young Chinese are studying in a Chinese school (Kong Hua) administered by members of the Hijas de Jesus, a female religious institute.

The Diocese of Cagayan de OroThe Diocese of Cagayan de Oro

was created on January 20, 1933 by the Apostolic Constitution “Ad maius religionis”, and canonically erected on July 4, 1933. It was the second diocese to be established in Mindanao after Zamboanga. Cagayan de Oro became a suffragan of the Archdiocese of Cebu when it was made into an Archdiocese in 1934. It comprised the provinces of Surigao, the Misamis Provinces, the present Agusans, Bukidnon and Lanao: that is, the northern part of Mindanao.

His Excellency, Most Rev. James T. G. Hayes, SJ, was appointed first Bishop of the diocese. He was an Irish-American who loved to be ad-dressed by his Cebuano (actually Spanish) name “Santiago”. In fact, it was even with this name that he signed the official documents. People then used to address him as “Kama-halan” instead of “His Excellency”. He would go down in history as the first and only bishop of the Diocese of Cagayan de Oro.

Elevation of Cagayan de Oro into an Archdiocese

Cagayan de Oro was elevated into an archdiocese on June 29, 1951 by the Apostolic Constitution “Quo Philippina Respublica”, making it the first archdiocese in Mindanao. It com-prised all the existing dioceses and prelatures of Mindanao (Surigao, Co-tabato, Sulu, Davao, Ozamiz) includ-ing Zamboanga, its Mother diocese, which became an archdiocese only in

1958. Thus, at that time, Cagayan de Oro became one of the six Ecclesiasti-cal Provinces in the Philippines and the only one in Mindanao. His Excel-lency Most Rev. James T.G. Hayes, S.J., was appointed archbishop until his retirement in 1970.

With the creation of the Archdio-ceses of Zamboanga in 1958, Davao in 1970, Cotabato in 1979 and Ozamiz in 1983, the present suffragan dioceses of Cagayan de Oro include Butuan (Provinces of Agusan Norte and Sur), Surigao (Province of Surigao Norte), Tandag (Province of Surigao Sur), and Malaybalay (Province of Bukidnon)—or what is known as CABUSTAM.

The Patron Saint of the Archdio-cese is St. Augustine of Hippo whose feast falls on August 28. The choice of St. Augustine as Patron Saint can perhaps be explained by the fact that the Augustinian Recollects came to Cagayan de Oro in 1624 and worked in earnest for the spread of Christianity.

The Jesuit Fathers were among the first to spread Christianity in Cagay-an de Oro and many other places in Mindanao establishing parishes and schools. The Columban Fathers came soon after the creation of Cagayan de Oro into a diocese.

Archbishops and BishopsThe Archdiocese of Cagayan de

Oro has been served up to the pres-ent by four Archbishops, namely, Most Rev. James T.G. Hayes, SJ, who retired in 1970; Most Rev. Patrick H. Cronin, SSC, an Irish Columban, who retired in 1988; Most Rev. Jesus B. Tuquib, the first Filipino diocesan Archbishop; and presently by Most Rev. Antonio J. Ledesma, a Filipino Jesuit, who was installed in May 2006.

Archbishop Tuquib was a Boholano diocesan priest who became the first Bishop of Pagadian, and later came to the archdiocese as a Co-Adjutor with the right of succession in 1984. The Archdiocese also had a number of ei-ther Co-adjutor or Auxiliary Bishops, namely, Most Rev. Teofilo Camomot, a Cebuano diocesan priest, who was Co-adjutor Archbishop with the right of succession but resigned before he could succeed Archbishop Hayes; Most Rev. Ireneo Amantillo, CSsR, an Ilonggo Redemptorist who became the first Bishop of Tandag; Most Rev. Jesus Dosado, CM, a Cebuano Vincentian priest, who was installed first Archbishop of Ozamiz; and Most Rev. Christian Noel, a Cebuano diocesan priest, who became the first Bishop of Talibon.

Parishes and Chaplaincies The Archdiocese of Cagayan de

Oro is at present made up of 46 parishes and 11 chaplaincies, com-munities on the way of becoming

full-pledged parishes. Definitely more parishes will have to be opened in the future especially in the city because of its rapid economic growth and development attracting many people from all over the country and from other places.

The Chinese Catholics especially in the city proper also have their own personal parish, the San Lorenzo

Ruiz Catholic Community, under the pastoral care of one of our diocesan priests.

Priests and ReligiousThere are now 105 diocesan priests

incardinated to the archdiocese. Most of them are in the parishes but there are also others who are either in the seminary or are having full-time diocesan tasks or apostolates. Some are outside the archdiocese either on study-leave, on mission, working in other dioceses, or just on leave from the ministry, while three are now in retirement.

Most of the diocesan priests have become members of a society of diocesan priests founded by Arch-bishop Camomot: the Society of St. John Vianney or SSJV. All the founding fathers, except a diocesan Chinese priest, Fr. Peter Wang, are now dead.

At present, only the Columban Fathers and the Priests of the Sacred Heart of Jesus (SCJ) help in admin-istering the parishes and chaplain-cies.

Meanwhile, the religious sisters are in various fields of apostolates (like running or administering schools, campus ministry, parish work, cat-echetics, family life, hospital work, running orphanages, homes for the mentally handicapped and the aged, taking care of young ladies, and others).

Lay Organizations/Movements/Cov-enant Communities

While there are many and varied traditional lay organizations, like the Knights of Columbus, Catholic Women’s League, Legion of Mary, Apostleship of Prayer, Cursillos de Cristianidad, and many others, the archdiocese has also experienced the blossoming of many lay groups which are now called covenant com-munities. Thus, we have, for exam-ple, the Charismatic Movement (in all its many expressions and forms), the Neo-Catechumenate, the many so-called covenant communities, like the Couples for Christ and its many outreaches, the Kahayag sa Dios (also with its many outreaches), the Bukas Loob sa Dios, and many others. This emergence started after Vatican II.

Diocesan Ministries The Family and Life Apostolate

(CFLA) takes care of the pre-Cana and post-Cana needs of the couples and helps them in being responsible parents. Individuals, movements and organizations with a family orienta-tion have come together to lend a helping hand to the apostolate in terms of respect-for-life advocacy. Archbishop Ledesma introduced the All-NFP approach which encourages the use all natural family planning methods, venturing even into criti-

cal collaboration with the DOH and POPCOM of the government.

The Catechetical Apostolate takes care mainly of the catechism of students in public schools. The Pon-tifical Mission Societies

(PMS) help instill missionary con-sciousness among the faithful. The archdiocese played host to the first National Holy Childhood Congress. There is also the Bible Apostolate (BA) which conducts bible study seminars and scripture lessons for the traditional Catholic Faith Defenders (CFD). It also actively participates in the annual Family Bible Quiz. The Archdiocesan Media Apostolate has just been re-named Social Communications Ministry. The Archdiocesan Liturgical Com-mission (ALC) educates the faithful in liturgical matters and supervises the ministry of the Extraordinary Ministers for Holy Communion and of the Lectors.

The Archdiocesan Youth Apos-tolate (AYA) hosted the Vigil of the World Youth Day Cross which visited the archdiocese last March 3, 2007, on its way to Sydney, Australia, for the World Youth Day in 2008. The Archdiocesan Apostolate for the Indigenous People (IP) is also active in promoting the rights of the indig-enous people. The apostolate has its own full-time priest-director.

The Social Action Office, which oversees also Alay Kapwa, and Jus-tice and Peace issues, is in the process of being re-vitalized and re-orga-nized through the help of a group of lay people with development skills called ACCESS (Archdiocesan Cen-ter for Concerns and Social Services). Present also in the archdiocese, as in many ecclesiastical jurisdictions in Mindanao, is the SILSILAH FO-RUM, a group of alumni (Christian and Muslim) of the Silsilah Dialogue Center in Zamboanga, which helps in the Christian-Muslim dialogue and Inter-Faith Forum, and serves as the secretariat for the annual Mindanao Week of Peace. And, like all the eccle-siastical jurisdictions in Mindanao, there are many BEC (Basic Ecclesial Communities) cells in most of the

parishes. These cells are tapped for Political and Voters Education when

there are elections and for good governance after elections.

Opus Solidaritatis PaxWith the emphasis of Archbishop Ledes-ma on dialogue and

development towards the attainment of peace and harmony among all, as shown in his episcopal motto, there has been much effort in reaching out to all sectors, like the academe, the many and varied NGO’s, the different Christian faiths, and the Muslims. These sectors have begun to come together, to talk and to share with each other about the social, economic, and political questions in the community and the country. That is why this aggrupation has called itself CONVERSATION. This is the group that talked about and gave information on the Charter Change before, and dis-cussed issues on the recently concluded May elections.

ChallengesThe City of Cagayan de Oro and

the Provinces of Misamis Oriental and Camiguin, as well as the cities and provinces of the suffragan dioceses are experiencing an economic boom. Many of the towns are being “urbanized” or “westernized”—and have recently been made into cities. The infl ux of people from different places with varied back-grounds, outlooks and persuasions consequently led to the rise of socio-economic-political-spiritual problems. These problems coupled with the thirst of people for God and His saving Word, present a big challenge in terms of continuing evangelization, the promo-tion of peace, solidarity, harmony and dialogue both religious and cultural, and the maintenance of Catholic moral values and spiritual life of the faithful in the midst of changing values, priorities and lifestyles.

We pray fervently that the Archdio-cese will rise up to the challenges as she journeys with the whole Church deeper into the Third Millennium, bearing in mind the challenge of the late Pope John Paul II, in his post-Jubilee Exhortation, “Novo Millennio Ineunte”: “DUC IN ALTUM” that also became the theme of the celebration of the Golden Jubilee of the Archdiocese in 2001.

CBCPNews is an independent news organization staffed by Catholic journalists dedicated to pro-viding accurate news written from a distinctively Catholic perspective.

Subscribe to CBCPNews. Email to: cbcpnews@cbcpworld.net

CBCPNews is onlinewww.cbcpnews.com

Archbishop Antonio J. Ledesma, SJ, DD, and the St. Augustine Metropolitan Cathedral of Cagayan de Oro City

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Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorB4 Commissions

ALMOST half-a-century of my life and two decades of my priesthood have taught me valuable lessons for family ministry. What lessons have I gathered? What principles would I humbly go back to as the foundations of my ministry; basic truths to remind me of family values and spirituality? I offer here twelve (12) lessons for your consideration or refl ection.

1. Life is diffi cult. Bad things hap-pen to good people. People experience abuse and violence. People experience passion and death. We get confused, become distracted, and get lost along the way. We become scarred. And when scarred, we get scared. We are traumatized by people and events. Crisis can spell danger or may usher in opportunity. We may be scarred and scared but, the good news is, God promises that we can recover the sacred (sanctuary, dignity, true self). Name the pain but claim the dignity of the person. The Cross is the very wisdom of God, St. Paul says. Jesus in the Agony in the Garden searched for the will of the Father.

2. Crisis is like riding on the crest of change. Crisis can render us helpless but can also make us rise to a prudent judgment and re-de-sign our lives to meet the challenges of de-velopment. We talk of intelligence quotient and emotional intel-ligence, but people now learn how to face or rise above adver-sity; how to become resilient. Crisis may hide the face of God, but beneath the cross awaits the dawn of the resurrection and salvation of all. There-fore, treat trouble with care. Discover the new needs emerging out of the situation.

3. To rediscover the sanctuary (the sacred, the holy ground), we need to remove our sandals (fasting, unleav-ened bread). Alcoholics and drug de-pendents in recovery need to detoxify before therapy begins. Purify. Blessed are the pure of heart for they will see God. In therapy, one needs to empty oneself to empathize. Simplify so that others may simply live. Be aware¬—of what we think, or see, or do. Beware. We are vulnerable—when we are tired, inebriated, or caught in the maelstrom of powerful emotions—beware. We can lose our way.

4. To protect the sanctuary, recover the integrity of creation. Restore the dignity of the person. A dignity that rests on the consoling presence of God in our life… the very heart of our Ca-tholicism. Embrace the movements of our life. Clarify our thoughts. Walk the talk. Plumb the depths of the uncon-scious. Learn the necessary life skills. Teach the street kids how to pray, or how to role-play on stage. Send them back to school. Teach them to read. Inspire and expose them to leadership skills so they rediscover their dignity and worth and they become advocates for others. Give the prostitute an alter-native life and she will recover her old, true, dignifi ed, worthy self. A recover-ing drug addict said: “If I can only stop using and pushing drugs, the shame of being called a pest will be erased. This is my contribution to society.”

By Teodulo P. Gonzales, S.J., PhD

5. One way to bring back dignity is to restore the capacity to choose and examine the consequences of one’s decisions. From being like helpless victims, people become “empowered” to redesign their lives. To discern is to see what really matters, to distinguish the wheat from the chaff, the charcoal from the diamond. It is important to make a general examination of life (a sense of history for imagination), an imperative to take an inventory and see the ambivalent choices we make and its corresponding fruits. Serenity is learning to accept the things we can-not change (surrendering to a Higher Power what is unmanageable in our life) and having the courage to change the things we can, and the wisdom to know the difference.

6. In the Philippine setting, I have learned from married couples the word tapat. It means to honor the truth (which is the basis of communication and openness), uphold the good of the other, and commit to be faithful anywhere and everywhere based from the eternal love of God to us, the way Christ loves His Church.

7. What is the purpose and founda-tion of our life? The alpha and the

omega of our life is Christ—the Way, the Truth and the Life. He who believes in Him has life eternal, John says. Any branch connected to Christ bears fruit, fruit that will last. When we are con-nected with Christ, and are living in love, God dwells in us. The word we use in the Philippines is tahanan… home. It means the rain has stopped, the child has ceased to cry, and the restless soul has found his rest in God. Fr. Arrupe says:

“Nothing is more practical than fi nd-ing God, that is, than falling in love in a quite absolute and fi nal way. What we are in love with, what seizes your imagination will decide everything. It will decide what will get you out of bed in the morning, how you will spend your evenings, your weekends. What you read, what breaks your heart. What amazes you with joy and gratitude. Fall in love, stay in love and that will decide everything.”

What should our response be to split, fragmented lives? To include God in our daily decisions. This is the beginning of our discipline... and our discipleship in Christ. In the Philip-pines, we say: “Nasa Diyos ang awa, nasa tao ang gawa. Kung ano ang dasal iyon ang magiging asal.” We become what we pray.

8. Boundaries set our limits and identity. It tells us what is appropriate and what needs to be respected. With a renewed recovery of appropriate

boundaries, we will stem the tide of violence and physical, emotional or sexual abuse. With a renewed sense of limits, we can restore the dignity of people. Without proper boundaries, people cross lines and trample upon the sanctuary.

9. Compassion will make us listen to the cries of our people. It will make us feel with—and be one with—the longings of the heart, the heartbeat of the universe. To have empathy means to enter the world of the other, to see from the other’s point of view. Despite the crisis, one can sense opportunities to make a signifi cant difference in the lives of so many—teach new skills to former prostitutes; educate people on how to borrow and invest wisely; share new ways to improve rice farming; encourage people to read, build homes for the poor; accompany someone to die in grace.

10. From the domestic Church, the family, communities, are born because they believe in the Kingdom values of equality, freedom, love, and peace. Our companionship is based on following time-tested Gospel values of surren-der, simplicity and service. We are not meant to be chronically, compul-

sively divisive. We are meant to be One bread, One body, One people. Not only does the family that prays together stay together, the fam-ily that receives the Lord in the Eucharist stays together. They become what they receive, Augustine says. In a period of divisiveness due to abortion, divorce, mi-gration, we offer the Eucharist. This is the basis of our commu-nion and covenant; the basis of family

and spirituality. 11. How do we move from darkness

to light? What do we look for in the fam-ily? I will use the acronym PAROL, the Filipino word for lantern, of which my home province is known for. P stands for prayer or our connection with God. This is our ultimate peace, namely, “in Him, we live we move and have our being.” The family is solid in its foun-dation if it is rooted and grounded in the love of God. The family gets into trouble if the spirituality is gone. A stands for accountability. The parents or guardians are the stewards of the family, held answerable for what hap-pens. The children become delinquents or escape to the streets if the parents contribute to the abuse in the family. R means responsibility for the others and a willingness to cooperate for the common good. Couples talk about couple power. O means occasions to communicate (openness to listen and to reveal oneself). L stands for long-last-ing investments for building character and excellence in the family, for the service of other people. In the Philip-pines, building homes for the poor under the Gawad Kalinga Project has become a family-building exercise for many families. Unassailable proof that you receive in abundance when you give to the lost, the least, and the last. The survivors of Mt. Pinatubo joined a caravan to reach out to the victims of Mt. Mayon.

12. What can the family do to reach their dreams? My metaphor for this is reaching for the STAR. Remember how the wise men were searching for the Messiah. What was their guide? They followed the star, whose light led them to the messiah, in the company of Mary and Joseph. The light led to a family. What is the way of the STAR? S stands for sanctuary. Again, it reminds us of the sacred ground of our lives and the need to fi guratively remove our sandals and tread gently so that we do not tres-pass or abuse the sacred in our lives. T means to treat trouble with care. There are times when we need to embrace the pain and the burden in our lives. A means allowing the pain to teach us the wisdom of God, the emerging challenge or need of the time. R means to reach for something strategic and small. In the family, sometimes what makes a difference is time. Time for meals together. Time to pray together. Time to just relax and enjoy each other’s company. Time to appreciate each other when things are down. Time to be truthful and kind. Time to lead and make a difference.

Therefore, who suffer poverty and ignorance due to corruption and self-ishness? Families.

Who feel the wounds and the wrath of war and violence? Families.

Who are fl ooded by environmental neglect and devastation? Families.

Who feel the loneliness and loss of self-esteem due to separation and di-vorce? Families.

Who feel the restlessness and lack of roots due to migration and displace-ment? Families.

Who are outcast by ethnic class divi-sion, religion, gender? Families.

Therefore, who will be part of the solution and who will restore the vil-

lage? Families. Who must respect the poor and teach

the child to read? Families.Who can bind the wounds and work

for peace? Families.Who can sustain and breath life to

the sea, the sky and mother earth? Families.

Who can bring back joy and restore bonding within the family? Families.

Who can bring back the refugee and the migrants? Families.

Who can restore the respect and the esteem of being a person, a woman, a friend? Families.

Therefore, who will raise dignity of the person and the sanctuary of the family? Families.

Who can restore the integrity of creation and the meaning of a home? Families.

Who will work together and dialogue for the cause of peace and compas-sion—beyond ethnic divisions, gender bias or narrow religious fundamental-ism? Families.

I wonder why “Jewel in the Palace” has become very popular in Asia—Ko-rea, China, Japan, Singapore, Indone-sia, Philippines and perhaps, in other countries. Why? I guess in a climate of greed, ignorance, poverty, corruption and blind family interest, Chang-Geum, Madame Park, Lady Han represent not only the best of what it is to be Korean, but what it is to be a family, human and Asian: loyal, honest, industrious, always searching for excellence and for the good of God and the country, which makes a real difference in the lives of the poor, the sick and the Palace.

(This article was presented to the FED-ERATION OF ASIAN BISHOPS, BISH-OPS’ INSTITUTE ON LAY APOSTO-LATE I [Redemptorist Retreat House Pattaya, Thailand] last June 14, 2007).

Family Values and SpiritualityPrinciples of Family Ministry:

I wonder why “Jewel in the Palace” has become very popular in Asia—Korea, China, Japan,

Singapore, Indonesia, Philippines and perhaps, in other countries. Why? I guess in a climate of greed, ignorance, poverty, corruption and blind

family interest, Chang-Geum, Madame Park, Lady Han represent not only the best of what it is to be Korean, but what it is to be a family, human and

Asian: loyal, honest, industrious, always searching for excellence and for the good of God and the

country, which makes a real difference in the lives of the poor, the sick and the Palace.

A 41-year-old convicted overseas Filipino Worker in Saudi Arabia was recently beheaded without his family’s prior knowledge.

After serving five years in prison and suffering 1,000 lashes, Reynaldo Cortez of Guagua, Pampanga was beheaded by a sword last June 13 in Riyadh for the murder of a Pakistani taxi driver who reportedly tried to rape him in 2001.

Although convicted and sen-

By Edmund Ruga

tenced to death in 2005, Cortez and his family offered a blood money worth 100,000 Saudi riyals to the family of the slain Pakistani. The Pakistani family, however, rejected the offer insisting on the execution.

Nonetheless, Melody, Cortez’ wife, claimed that she was not in-formed of the sudden execution, just as Malacañang was surprised despite earlier efforts to save Cortez.

Fair share of criticsCortez’s unexpected execution

invited harsh criticisms from the aggrieved and interested parties as to the government’s alleged mishandling of the case.

This prompted the CBCP’s Episcopal Commission for Pasto-ral Care for Migrants and Itiner-ant people (ECMI), together with the Pampanga Archdiocesan Migrants Desk (PAMD), to orga-nize a meeting among the repre-

sentatives of Cortez’s family, the concerned government agencies, and the Church.

Representing Cortez’s family were Melody and three of their six children while Atty. Roel Garcia came in behalf of the Of-fice of the Undersecretary of Migrant Workers Affairs of the Department of Foreign Affairs (DFA-OUMWA). Meanwhile, Luz Tolentino, Socorro Castro, and Boy Robles represented the Overseas Workers Welfare Administration (OWWA). The Church group who acted as mediator included Edmund Ruga of ECMI and Msgr. Antonio Bustos, Benny Ortega, Ed Balagtas and Rose Feliciano of PAMD. A representative from the offi ce of governor-elect Fr. Ed Pan-lilio was also present to observe the meeting held last June 20 at the Parish of Immaculate Conception in Guagua.

In the meeting, Melody ex-pressed her sentiments on the sudden execution of her husband and her worries as to their family’s future.

Garcia asserted that DFA-OUM-WA was likewise not informed of what had happened although he said it is a tradition in Saudi Arabia

of not providing prior notices as to when will the execution happen.

He also pointed out DFA’s best efforts up to the extent of even hir-ing an expert on blood money to negotiate with the Pakistani fam-ily but failed due to the family’s insistence on the execution.

On the issue of repatriation of Cortez’s body, Garcia said bring-ing his body back to the country has a slim chance since bodies of beheaded convicts need to be bur-ied in before sundown. Because of Cortez’s conversion to Islam, the circumstances he faced was just in accordance with the Islamic law. As such, their agency did not mishandle the case.

After acknowledging Garcia’s explanation, Melody informed those present in the meeting that she knew of Cortez’s conver-sion and even cautioned him of possible circumstances. She like-wise said her mother-in-law was brought to Pakistan to visit Cortez and personally negotiate with the Pakistani family. She also said that she did not mean to give harsh comments since her emotions got the better of her following her husband’s execution.

As to the possible benefi ts ex-

tended to Cortez’ dependents, the OWWA representatives said they cannot receive any benefi ts due to Cortez’s failure to renew his OWWA membership.

Although ECMI representa-tives asked for reconsideration on Cortez’s case, the OWWA representatives insisted on the policies stated under the OWWA Omnibus Code but advised the distressed family to send a letter of appeal to the OWWA Board for a possible humanitarian assistance.

Nonetheless, Cortez’s fam-ily was offered long term ben-efi ts including a skills training for Melody, possible job employment for Cortez’s eldest child, a college scholarship for the second child, a high school acceleration test for the third child and a possible OWWA Tuloy-Aral scholarship for the remaining children.

While the representative of Gov. Panlilio promised to extend help on the needs of Cortez’s family right after the June 30 installation and oath taking, the ECMI and PAMD guarantee monitoring on the implementation of the things discussed on the meeting and checking on Melody and her six children.

ECMI Mediates on Family Concerns of Beheaded OFW in Saudi Arabia

Representatives from the Cortez family, government agencies, and the Church in a meeting organized by ECMI and PAMD.

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CBCP MonitorCBCP MonitorVol. 11 No. 14July 9 - 22, 2007

B5Statements

WE are grateful to the many people who worked hard for honest and clean elections last May 2007. In a special way we commend the lay groups under the leadership of the Parish Pastoral Council for Re-sponsible Voting (PPCRV), the National Movement for Free Election (NAMFREL), the Na-tional Secretariat for Social Ac-tion (NASSA), the Simbahang Lingkod ng Bayan, the Catholic Media Network, and the newly organized Legal Network for a Truthful Elections (LENTE). Their efforts undoubtedly con-tributed to the emergence of a new political consciousness among the electorate. In many cases, the voters were not na-ively allured by popular per-sonalities or by those who gave away much money. We thank the thousands who, in various capacities, devoted themselves to achieving Clean, Honest, Ac-curate, Meaningful and Peace-ful Elections (CHAMP).

Nevertheless, we are mind-ful of the many evils that con-tinue to plague our electoral exercise. As we have done in the past, we condemn the dirty conduct of elections in some provinces. The buying, padding and selling of votes have embarrassingly become systemic and threaten to be-come a cultural element of our elections. It has been reported that some voters went to the precincts only when fi rst paid by some candidates. We also

express our disapproval of candidates coming from the same family or clan, thus keep-ing power and infl uence within the family. We hope and pray that implementing norms be approved to arrest the spread of this malaise.

Likewise we protest against the injustice done to people

2007 National Electionsas their right to choose their leaders was desecrated. We are horrifi ed by the violence inflicted on innocent people during the campaign and elec-tion periods. But we are equally edifi ed by the heroism of those who defended the sanctity of the ballot, even to the point of death.

It was an achievement in itself that elections were held on May 14, 2007. But given a climate of social distress and hopelessness, the challenge was how to restore credibil-ity to the electoral process as a core democratic institution for resolving political confl ict, and how to get the citizenry, especially the youth, to become politically engaged. On the whole, despite the deep fl aws in the process and its adminis-tration, the last election maybe said to have been a qualifi ed success with the results gen-erally reflecting the popular will (e.g. only 5 percent of the contested positions are being questioned).

Vigilance, Volunteerism and Coordinated Action

For the fi rst time since 1992, the Church-based groups, PPCRV, NAMFREL, NASSA worked closely together and were better prepared and or-ganized to make a qualitative impact on the elections, even in Muslim Mindanao. A new group called LENTE (Legal Network for Truthful Elections)

was organized on the initiative of One Voice with the Inte-grated Bar of the Philippines (IBP) as co-convenor—the fi rst time that lawyers, paralegal volunteers were mobilized for electoral work. LENTE focused on the weakest link in the electoral process—the canvassing of votes at the mu-nicipal and provincial levels. These groups agreed to coor-dinate their work through a grouping called VforCE (One Million Volunteers for Clean Elections). The doggedness of these groups, despite the limited time to organize and coordinate, contributed to the deterring large-scale fraud. VforCE offered a framework for coordinated election. The May 2007 elections indeed led to a manifestation of volun-teerism and vigilance, under-scoring the critical importance of collaboration and partner-ships, and providing concrete opportunities for citizen en-gagement in various aspects of electoral process.

There also were signs of increased maturity among the electorate as the election re-sults demonstrated that sheer popularity/celebrity status and huge me-dia expenditures do not necessar-ily translate to election vic-tory. These r e s u l t s may also

be an indicator of some success in the voters’ education efforts. The citizen groups, including Church-based organizations, have worked on this for years.

But the last elections also showed the continuing domi-nance in the Philippines of a few political families, and revealed the persistence of vote-buying as a serious prob-lem (including pay-offs not to vote) in a social context of widespread poverty and gross inequality, even if there were a few positive stories of reversals of these old trends. Much remains to be done in the area of political recruitment and financing of alternative candidates, and thus in the de-velopment of genuine political party system in the Philippines. That is why the fl awed party list law and its problematic implementation is real cause for concern. There were also signs of alienation from the electoral process among the citizenry: a lower-than-usual voter turnout (60-65 percent of registered voters), including a very low level of participation from overseas absentee voters (14 percent).

numbers of faithful adhered and contin-ue to adhere with great love and affection to the earlier liturgical forms. These had so deeply marked their culture and their spirit that in 1984 the Supreme Pontiff John Paul II, moved by a concern for the pastoral care of these faithful, with the special indult “Quattuor Abhinc Anno,” issued by the Congregation for Divine Worship, granted permission to use the Roman Missal published by Blessed John XXIII in the year 1962. Later, in the year 1988, John Paul II with the apostolic letter given as “motu proprio, “Ecclesia Dei,” exhorted bishops to make generous use of this power in favor of all the faithful who so desired.

Following the insistent prayers of these faithful, long deliberated upon by our predecessor John Paul II, and after hav-ing listened to the views of the cardinal fathers of the consistory of 22 March 2006, having refl ected deeply upon all aspects of the question, invoked the Holy Spirit and trusting in the help of God, with these apostolic letters we establish the following:

Art 1. The Roman Missal promulgated by Paul VI is the ordinary expression of the “Lex orandi” (Law of prayer) of the Catholic Church of the Latin rite. None-theless, the Roman Missal promulgated by St. Pius V and reissued by Blessed John XXIII is to be considered as an ex-traordinary expression of that same “Lex orandi,” and must be given due honor for its venerable and ancient usage. These two expressions of the Church’s “Lex orandi” will in no any way lead to a divi-sion in the Church’s “Lex credendi” (Law of belief). They are, in fact two usages of the one Roman rite.

It is, therefore, permissible to celebrate the Sacrifi ce of the Mass following the typical edition of the Roman Missal pro-mulgated by Blessed John XXIII in 1962 and never abrogated, as an extraordinary form of the liturgy of the Church. The conditions for the use of this Missal as laid down by earlier documents “Quat-tuor Abhinc Annis” and “Ecclesia Dei,” are substituted as follows:

Art. 2. In Masses celebrated without the people, each Catholic priest of the Latin rite, whether secular or regular, may use the Roman Missal published by Blessed Pope John XXIII in 1962, or the Roman Missal promulgated by Pope Paul VI in 1970, and may do so on any day with the exception of the Easter Triduum. For such celebrations, with either one Missal or the other, the priest has no need for permission from the Apostolic See or from his ordinary.

Art. 3. Communities of institutes of consecrated life and of societies of apos-tolic life, of either pontifi cal or diocesan right, wishing to celebrate Mass in ac-cordance with the edition of the Roman Missal promulgated in 1962, for conven-tual or “community” celebration in their oratories, may do so. If an individual community or an entire institute or soci-ety wishes to undertake such celebrations often, habitually or permanently, the decision must be taken by the superiors major, in accordance with the law and following their own specifi c decrees and statues.

Art. 4. Celebrations of Mass as men-tioned above in art. 2 may -- observing all the norms of law—also be attended by faithful who, of their own free will, ask to be admitted.

Art. 5. §1 In parishes, where there is a stable group of faithful who adhere to the earlier liturgical tradition, the pastor should willingly accept their requests to celebrate the Mass according to the rite of the Roman Missal published in 1962, and ensure that the welfare of these faithful harmonizes with the ordinary pastoral care of the parish, under the guidance of the bishop in accordance with Canon 392, avoiding discord and favoring the unity of the whole Church.

§2 Celebration in accordance with the Missal of Blessed John XXIII may take place on working days; while on Sundays and feast days one such celebration may also be held.

§3 For faithful and priests who request it, the pastor should also allow celebra-tions in this extraordinary form for spe-cial circumstances such as marriages, funerals or occasional celebrations, i.e., pilgrimages.

§4 Priests who use the Missal of Blessed John XXIII must be qualifi ed to do so and not juridically impeded.

§5 In churches that are not parish or conventual churches, it is the duty of the rector of the church to grant the above permission.

Art. 6. In Masses celebrated in the pres-ence of the people in accordance with the Missal of Blessed John XXIII, the readings may be given in the vernacular, using edi-tions recognized by the Apostolic See.

Art. 7. If a group of lay faithful, as mentioned in art. 5 §1, has not obtained satisfaction to their requests from the pastor, they should inform the diocesan bishop. The bishop is strongly requested to satisfy their wishes. If he cannot ar-range for such celebration to take place, the matter should be referred to the Pon-tifi cal Commission Ecclesia Dei.

Art. 8. A bishop who, desirous of satis-fying such requests, but who for various reasons is unable to do so, may refer the problem to the Commission Ecclesia Dei to obtain counsel and assistance.

Art. 9. §1 The pastor, having attentively examined all aspects, may also grant permission to use the earlier ritual for the administration of the sacraments of baptism, marriage, penance, and the anointing of the sick, if the good of souls would seem to require it.

§ 2 Ordinaries are given the right to celebrate the sacrament of confi rmation using the earlier Roman Pontifi cal, if the good of souls would seem to require it.

§ 2 Clerics ordained “in sacris consti-tutis” may use the Roman Breviary pro-mulgated by Blessed John XXIII in 1962.

Art. 10. The ordinary of a particular place, if he feels it appropriate, may erect a personal parish in accordance with Canon 518 for celebrations following the ancient form of the Roman rite, or appoint a chaplain, while observing all the norms of law.

Art. 11. The Pontifical Commission Ecclesia Dei, erected by John Paul II in 1988[5], continues to exercise its function. Said commission will have the form, du-ties and norms that the Roman Pontiff wishes to assign it.

Art. 12. This commission, apart from the powers it enjoys, will exercise the authority of the Holy See, supervising the observance and application of these dispositions.

We order that everything we have established with these apostolic letters issued as “motu proprio” be consid-ered as “established and decreed,” and to be observed from Sept. 14 of this year, feast of the Exaltation of the Cross, whatever there may be to the contrary.

From Rome, at St. Peter’s, July 7, 2007, third year of Our Pontifi cate.

Pope Benedict XVI

[1] General Instruction of the Roman Missal, 3rd ed., 2002, No. 397.

[2] John Paul II, apostolic letter “Vic-esimus Quintus Annus,” Dec. 4, 1988, 3: AAS 81 (1989), 899.

[3] Ibid.[4] St. Pius X, apostolic letter issued

“motu propio data,” “Abhinc Duos Annos,” Oct. 23, 1913: AAS 5 (1913), 449-450; cf John Paul II, apostolic letter “Vicesimus Quintus Annus,” No. 3: AAS 81 (1989), 899.

[5] Cf John Paul II, apostolic letter issued “motu proprio data,” “Ecclesia Dei,” July 2, 1988, 6: AAS 80 (1988), 1498.

On The Human Security Act

WE are all for the pursuit of peace and we condemn terrorism as a glaring obstacle to peace.

Republic Act No. 9372, dubbed as Human Security Act of 2007, signed into a law by President Gloria Macapagal Arroyo on March 6, 2007, is to take effect two months after the elections of May 14.

Many voices are apprehensive about this law on the basis of constitutional-ity and provisions that may legalize objectionable methods of fi ghting and quelling opposition to the obtaining government. Hence there are calls for bringing the Human Security Act to the Supreme Court for review and for studying and discussing further this law in its contents and repercussions. Some sections have caused lawyers and others to question the effectiveness of this law such as:

• The defi nition of terrorism in Section 3 is broad and dangerous. It may serve and create a condition of widespread panic.

• Section 26 allows house arrest despite the posting of bail, prohibits the right to travel and to communicate with others.

• Provision for seizure of assets in Section 39 and surveillance or wiretap-ping of suspects in Section 7, investigation of bank deposits and other assets in Section 28 – raise up many eyebrows of lawyers and others.

Since we as pastors have to look more into the morality of this law and make a pronouncement in that level, we feel that the atmosphere created by this law and its impending implementations calls on us to appeal to those concerned to review this law so that in consultation and dialogue we may have a law that is truly relevant in promoting the security of the nation and in the pursuit of authentic peace.

For the Catholic Bishops’ Conference of the Philippines:

+ANGEL N. LAGDAMEO, D.D.Archbishop of JaroPresident, CBCPJuly 8, 2007

“It is our duty, as men and women, to act like there are no limits to our abilities. We are co-creators of the Universe.”

(Pierre Teilhard de Chardin)

WE live in troubled times, we live in miraculous times. As the world around us and inside us evolve, we feel called more often to refl ect on our journey and we fi nd ourselves, together, interconnected and needing each other. We are the Mission Partners of the Association of the Major Religious Superiors of the Philippines (AMRSP).

Gathered together these past two days to revitalize our commitment, we paused to refl ect on the context within which we endeavor to do our mis-sion.

The Signs of the TimesGlobalization sweeps throughout the inhabited world bringing with it more

death and destruction, further suffering and marginalization for the poorest of the poor and to earth itself.

Conservatism, crass consumerism, individualism, the selfi sh drive for profi t and wealth engulf our communities and society.

Poverty, both urban and rural, continues to worsen and degrade the dignity of the human person.

Human rights violations on a scale comparable to martial law ravage the sanctity of life. Extra-judicial killings of human rights defenders, workers, farm-ers, fi sherfolk, indigenous peoples, journalists, church people and lawyers are alarming and are reinforced and abetted by a culture of impunity.

Our environment is desecrated by extractive industries such as large-scale mining, the propagation of genetically-modifi ed organisms and by disasters.

Our women experience further dehumanization by the phenomena of femi-nization of labor and human traffi cking.

Within the Church, as institution and among its members, we observe and experience a growing conservatism.

There is a tendency to prefer the comfort zones of traditional works and non-committal silence to the experiences of injustice and oppression.

The wave of ambivalence that globalization brings is washing over the consciousness toward social transformative praxis, turning away from the challenge of aggiornamento that Vatican II and PCP II promote.

The Challenges We FaceIndeed, we are in troubled times but our coming together proves we are also

in miraculous times. We realize our weaknesses and rejoice in our strengths.Our diverse persuasions have prevented us from genuinely coming together

and working together in the spirit that we are all one in Christ our Savior.We recognize that as Mission Partners, together with the AMRSP, we need

to remember the rich tradition of service to the people and of prophetic witness to the struggles of the poor.

The greater demands of the worsening situation impel us to respond despite lack of personnel and funds.

We are saddened by the inadequate support from the congregations to the work of the mission partners.

We see there is a need for a sustained mechanism for exchange of ideas and coordination among mission partners.

In spite of this entire challenging situation, we affi rm our passion and commit-ment as Mission Partners of the AMRSP. There is reason for joy and hope.

We fi nd ourselves growing in our openness, acceptance, and appreciation of our diversity and more than willing to transcend our limitations towards a more effective and sustained service of the poor.

For the next two years, we commit ourselves to pursue the twin thrusts of expansion and consolidation.

Our common AgendaWe commit ourselves to joint advocacy on pressing issues – Globalization,

Human Security Act, Charter Change, Mining, Global Warming and Extraju-dicial Killings.

We shall undertake common study, formation and capacity building to creatively respond to the present situation.

We shall maximize opportunities for networking and advocacy among ourselves to stimulate and synergize our ministries.

We shall revitalize the dynamism of the Coordinating Council as a venue to create support and mutual cooperation.

We shall promote the Mission Partners to the different congregations in more creative and life-giving ways.

We shall re-assert our prophetic role and work hand in hand with the AMRSP for the realization of its Vision-Mission.

With renewed vigor and vitality, with joy and hope, with perseverance and sacrifi ce, we commit ourselves to these noble tasks, a sacred duty. In these times there are indeed no limits to what we can do when we work hand in hand. Parables and miracles continue to spring forth from the people’s historic struggle for total liberation.

“Let the heavens be glad, let the earth rejoice…we have told the glad news of deliverance in the great congregation.” (Ps. 96:11 and 40:9)

Rural Missionaries of the Philippines (RMP)Task Force Detainees of the Philippines (TFDP)Urban Missionaries (UM)Task Force Urban Conscientization (TFUC)Task Force Orientation of Church Personnel (TFOCP) Justice and Peace and Integrity of Creation Commission (JPICC)Women and Gender Commission (WGC)

9th Biennial ConventionLa Salle Villa, Tagaytay City

June 13-15, 2007

AMRSP Mission Partners Statement

Summorum / B1

CBCP Pastoral Statement on the

It was an achievement in itself that elections were held on May 14, 2007. But given a

climate of social distress and hopelessness, the challenge was how to restore credibility to the electoral process as a core democratic

institution for resolving political confl ict, and how to get the citizenry, especially the youth, to

become politically engaged.

© JP

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ña/C

BC

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edia

2007 Elections / B7

Archbishop Angel N. Lagdameo, D.D.

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Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorB6 Refl ections

Bo Sanchez

Fr. Roy Cimagala

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I THINK it’s about time that we be more aware of what we may term as “road spirituality.” The idea struck me when I read Vatican’s most recent docu-ment, “Guidelines for the Pas-toral Care of the Road.” T h e good thing about documents like this is that they gather and express in very high resolu-tion, fl eeting thoughts, insights, observations, etc. we can have about our experiences on the road.

It’s amazing to realize how these passing impressions can have many and serious implica-tions. Besides, they introduce us to more interesting relevant issues.

Obvious-ly, the road is an integral part of our life. Just try to pause to think of how much time you spend there, and of what things have occurred there, and you’ll see that the road indeed occupies a significant, even crucial, part in our life.

Truth is mobility is unavoid-able in our life. And as we develop more, our need for mobility also increases. It can-not be any other way.

The document deserves to be studied thoroughly by every-one, but especially by bishops, priests and other pastoral care workers. It increases our sensi-tivity to our pastoral and spiri-tual duties while on the road.

It is a richly nuanced yet uni-fied consideration of things, from the biblical to the spiritual and moral, from the psychologi-cal to the ecological and social, etc. Everything is linked to its religious relevance in our life.

The document happily covers

“IS it all there is to it?” asked my precocious student as our after-noon class ended. “What are you talking about?” I answered, not ready for the question.

“Oh, sorry Ms. I mean, this frenzied rush, this scramble for impressive marks, for degrees, for honors, it possesses the person!”

“So what’s bugging you? That should not be a problem for you,” I assured him.

“Yes, Miss but honestly,” he went on, “I feel so constricted, there’s no time to think and live!”

This young man is profound, I thought as I beheld his gelled hair with a hint of an aquama-rine streak that nicely harmo-nized with his jeans and den-im Sketchers.

“Just what did you mean earlier?” I probed.

“Well,” he started, “I kind’a miss the rhythm of life as it should be. You know, rejoicing at the bud-ding of plant and tree, riding on the changing seasons, noticing how the sky changes color in the wind, watching an inchworm struggle against the barricades of grass...” We approach the grass parking lot and I notice droplets of rain fl oating on the delicate lilac bougainvilleas along the path. “Look,” I mused, “it must have showered while we were in class.” I smelled a hint of fresh rain on the ground.

Meanwhile, the young man was now four paces ahead, fum-bling with his car keys. He soon drives away and waves, “See you tomorrow, Miss.”

“Bye!” I shouted to the wind. “Budding of plant and tree...

seasons... the sky... an inchworm—the secret of things!” I thought as I tinkered with my car’s ignition.

I smiled at the lovely woman beside me.She smiled back, her large round eyes singing.Hard as I tried, I couldn’t recall gazing at a more ravishing

sight in my life. And it wasn’t just physical, mind you. It was her peaceful presence, her gentle nature, her bearing both feminine and strong at the same time.

“Good day, isn’t it?” I intoned, attempting to hide my ner-vousness.

“Yes, though it’s a teeny bit warm,” her soft voice whis-pered.

In truth, the day was hot and the air quite still. But I was oblivious of it, caught up in the vision of the angel before me, as though the very air I breathed was part of this apparition of loveliness.

“Are you… uh, doing anything tonight?”The princess chuckled. “Why do you ask?”“Well, I was wondering if you’d like to spend it with me.

Alone, if possible.” My voice trembled and my chest felt like it wanted to explode.

“Aren’t you going a little too fast?”Her naughty grin gave me confi dence, so I shook my head.

“Nope. In fact, I think the timing is more than perfect.”She squinted. “We’ll see. If you do the right things and say

the right words....”Suddenly, the Bishop—who was in front of us—announced,

“Dearly beloved, this is the wedding of the century!” At once, a thousand people cheered behind us. Marowe, radiant in her white wedding gown, gave out a shy giggle. I laughed more uproariously.

His Excellency asked us a number of questions. I recall answering, “Yes, I do,” to each of them. He told me

to put a ring in her fi nger, and I followed the instructions to the letter. I guess I did the right things and said the right words that day, because my bride obliged my request.

We did spend the rest of the day together. And the next 365 days thereafter.

Yes, it’s been a year since, and I’ve learned some truths about being a lover.

One is that all apparitions of loveliness, no matter how lovely, will not last. After awhile, every enchanting princess becomes a broom-riding witch. (And I, the gorgeous prince in her eyes, turns into an insect-munching, slimy-skinned, foul-smelling toad.) This happens to everybody. No exceptions.

But here’s the second truth I’ve learned: That this too isn’t a permanent condition.

That if I keep on doing the right things and saying the right words each day—I can bring back our romance to life again. If I continue to say “Yes” to God’s questions of love, and follow His instructions to the letter…the apparition of loveliness in my heart returns. No doubt about it.

With a kiss, the frog becomes a prince again—and the witch a lovely princess once more. Yes, it is magic, but magic that you work very hard for.

To my forever bride, thank you for a magical fi rst year. The many times we laughed. The many times we cried. Even the many times we fought—and ended up in each others’ arms before the end of each day. Yes, you are the most beautiful gift God has ever given me. Next to God, you will always be the greatest thing that ever happened to me.

Hardwork Magic Works

With a kiss, the frog becomes a prince again—and the witch a lovely princess once more. Yes, it is magic, but magic that you work very hard for.

Road Spiritualitya wide range of concerns. There are four main parts dedicated to the pastoral care for road users, for street women (prosti-tutes and customers), for street children, and for the homeless (tramps).

In each part, there is a sub-stantial and meaningful discus-sion of many interesting issues, always relating them to how our relationship should be with God and with one another.

I must admit that I’m learning a lot from this eye-opener of a document. I believe I express the sentiments of many who tend to take for granted the im-portance of our trips and travels

in general.What usually happens is that

these travels get completely relegated to the background as we are only interested and are completely dominated by the immediate reasons why those trips are made.

But our trips and time on the road are not merely human ac-tions that are automatic, like our breathing and heartbeat. They are human acts that entail our deliberate use of intelligence and freedom.

They necessarily involve a certain morality. Much of our human drama takes place on these travels. Even our eternal destiny to a large extent de-pends on them. They should not be taken for granted.

In fact, in the fi rst part of the document, there is a discussion about the psychological aspect

of driving. Many moral ques-tions are involved. A number of dangerous attitudes and sinful practices are mentioned.

For example, driving can mask our urge to escape from everyday reality, to act out our domination instinct, our vanity and personal glorifi cation.

Driving can unleash the pent-up evil tendencies we manage to hide when we are in our usual places. It can be a treach-erously disruptive element in our life.

Thus, the document proposes some ethical considerations, and even a kind of “Ten Command-ments” of driving. It also sug-

gests that road safety education be conducted to target audiences in a continuing way.

These togeth-er with the other parts on street

women, street children and the homeless make up a strong reason why we should develop a “road spirituality.”

We have to be aware of the proper attitudes and habits we ought to have while making a trip to combat the usual tempta-tions and moral dangers while on the road. We need to be wary of what would comprise as sin-ful omissions while traveling.

Driving can be a great occa-sion to pray, to practice morti-fi cation, and to be generous in living out charity to God and others.

This “road spirituality” can add up to more consistency and effectiveness in our life. We cannot deny that our impressive spiritual and moral gains while we are with the family and at work can just go the drain when we are on the road.

What’s the Use?

Why, these little things are what make us human! Do they talk about these things in school? Suddenly, the futility of what to-day we call education struck me. Have you noticed? It has become somewhat utilitarian and some-how, it misses the point. I mean, look inside the early morning light rail coaches where you come face-to-face with bursting human-ity. Do you notice the really seri-ous-faced 18 to 20-year olds, clad in their regimented uniforms, sporting the mandatory name-plate that tells the world that in a year or so they would become Nurses, or Engineers, or a Hotel Sous-Chef?

“But, is this all there is to educa-tion?” I am now talking to myself. If that were so, this parent will grit her teeth in utter frustration. Note the smugly seated would-be male Nurse unmindful of the young lady hanging on to the hand grip just in front of him. Or if you (whether you’re 40-ish or less) happen to approach the exit of your favorite Fastfood joint along-side the would-be Sous-Chef, would he open the swing door and let you out fi rst? Hardly.

Do schools really educate? I mean, it is more important to know and love the plaintive tune of Ang Bayan Ko than to know the date of it, more important to know the symbolisms of voyages than to know the names of oceans, or the richness of good wood to the touch than to know its composi-tion. Statistics and information there must be, but beneath these logical excursions, there must be the nurtured intuitive life, too

soon disfi gured by rationalism and utilitarianism.

Gerald Vann, O.P., a former Headmaster of a Boys’ School in England, wrote long ago that science should be taught by a hu-manist, whose scientifi c discipline has not dimmed his child-like fancy, or his love of the ‘secret heart of things’.

There is much to savor in the deeper lessons of Nature and of humanity’s great symbols. Miss-ing these treasures, we emerge as half-baked ignoramuses, insensi-tive to the pulse of life, hearts still beating but technically defunct.

But this is not as tragic as losing out eventually on the intima-

tions of our im-mortality. We no longer “stop and look and so allow things to lead us into c o m mu n i o n

with something vaster, something infi nite in which all things are one; we [no longer] stop and learn from the imagery of things, the great universal symbols, to understand the deep truths about our human nature and human destiny.” No wonder, to many, God and the afterlife are irrelevant.

Somewhere in the corridors of education, we forgot to train the heart and the will. The good seed was not sown and so the fruits of virtue and character never had a chance to burst forth from the earth. We have only bred men and women of ideologies and formulas who manage to turn the world upside down.

Far from being merely clever at instruments or learned in the laboratory, in the end the educat-ed young man and woman must be wise, with a wisdom which the world cannot give.

Otherwise, what’s the use? (fi desvivo@yahoo.com)

Atty. Jo Imbong

We have to be aware of the proper attitudes and habits we ought to have while making a trip to combat the usual temptations and moral dangers while on the

road. We need to be wary of what would comprise as sinful omissions while traveling.

Somewhere in the corridors of education, we forgot to train the heart and the will. We have only bred men and women of ideologies and formulas who

manage to turn the world upside down.

A PRIEST entered a convent and saw an 84-year old nun cleaning the fl oor of the lobby. The priest told her: “Sister, you work too much! You’re too old for that job. Give that work to the younger nuns.” She seriously replied, “Heaven isn’t cheap, you know!”

In our gospel passage, a scholar of the law asked Jesus: “Teacher, what must I do to inherit eternal life?” (Luke 10:25) This expert of the law desired eternal life; he wanted to go to heaven. He knew heaven wasn’t cheap. He was clear with his answer: the fi rst is to love God with all our heart, with all our soul, with all our mind, and with all our strength; the second is to love our neighbor as ourselves. But did he really know the seriousness of his answer? He even wanted to justify his response by asking, “Who is my neighbor?” Jesus spelled it out for him with the story of the Good Samaritan.

The story of the Good Samaritan who cared for a Jew in need teaches us that loving one’s neighbor goes beyond even the most irreconcil-able of differences (John 4:9) The priest and Lev-ite bypassed the man in critical and desperate condition. Despite their adherence to the law to avoid an apparently dead man who was unclean

By Bishop Mylo Hubert C. Vergara, DD

(Leviticus 21:11), they were the ones expected to lend a helping hand. But it took a Samaritan, reaching out to a Jew, to highlight the point that loving one’s neighbor means embracing anyone and can never be discriminatory.

A touching story in the life of Blessed Teresa of Calcutta can inspire us to love our neighbor as the Good Samaritan did.

When Mother Teresa started her work with the dying destitute she was in desperate need of a place in which to care for them. Local

authorities in Calcutta offered her a section of the temple to the goddess Kali, which, though originally intended for the temporary housing pilgrims, had become a hangout for thieves, drug addicts, and pimps. When the news circu-lated that the temple was being run by a woman and a foreigner; and that the she was trying to “convert the poor to Christianity,” groups of people protested at city hall. Others went to the nearest police station to demand that the woman be evicted. The police commissioner promised to do just that, but wanted fi rst to personally

check things out.When the police commissioner went to see

Mother Teresa, she was caring for a poor sick man by putting potassium permanganate on wounds from which worms were crawling out. The stench was unbearable.

Mother Teresa treated the offi cer with respect and offered to show him about. He answered that he preferred to look around on his own. When he came out he met some of the people who had complained about Mother Teresa

and said, “I gave you my word that I would throw this woman out here, and I would like to keep it. But, before I do so you will have to get

your mothers and sisters to do what she does. I make that as the only condition for exercising my authority. (from Luis Gonzalez-Balado, Stories of Mother Teresa: Her Smile and Her Words, 1983)

This example from the life of Mother Teresa challenges us to live the law of loving God and our neighbor seriously. Eternal life is a gift from God. But our desire to attain it demands authentically living out God’s law by reaching out to and loving even the most diffi cult to love. Heaven isn’t cheap, you know!

Eternal life is a gift from God. But our desire to attain it demands authentically living out God’s law by reaching out

to and loving even the most diffi cult to love.

15th Sunday in Ordinary Time (Luke 10:25-37)July 15, 2007

Heaven Isn’t Cheap, You Know!

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CBCP MonitorCBCP MonitorVol. 11 No. 14July 9 - 22, 2007

B7Social Concern

GIVEN Manila’s high cost of living, rent-ing a bed space around the University Belt area can already be a pain in the pocket, more so leasing a residential dwelling that can house a four-man family in the suburbs of the city. But how about a condominium at the heart of the metropolis where most metropoli-tan establishments are within reach in a short walk?

Investing in a condominium could have been an impractical attempt for budget-tight urban dwellers but for Priscilla Erquiza, one of the residents from Ducepec Street in Paco, Manila who survived the fi re that razed their neighborhood last year, it is their most convenient way to relocate themselves to a decent dwelling. Thanks to the Domus Mariae Foundation, Inc. that recently commenced the construction of the Domus Mariae Condominium III (Domus III), tagged as the “Condo Para sa Mahihirap,” a part of the hous-ing projects under the Archdiocese of Manila.

Text and Photos by Kris Bayos

The Real Condo for LessDomus Mariae Condo 3

What an offer!If condominium units anywhere in

Manila would usually cost P10,000 to P40,000 a month, a studio-type Domus III unit at 22.50 square meter floor area, would only costs each occupant a monthly amortization of P1,407.11 through Pag-ibig loan provided a fam-ily representative will cooperate in the construction of the housing project through a sweat equity plan.

According to Hernan Manangan, project engineer of Domus III, an ap-plicant of this plan is expected to render 1,040 hours in the project site to help in the construction operation.

“In exchange for the service, the ap-plicant can avail a unit for P218,394.24, from the regular amount of P255,867.45, within 25 years,” Manangan said in Filipino.

However, Maribel Sebello, crediting and collection offi cer of Domus Mariae Foundation, said only 30 out of the 84 units of Domus III are open for the sweat equity plan and the victims of last year’s fi re incident are pri-oritized to avail of this setup.

“Since the land of the project site is

initially lent to the informal settlers by the San Fernando de Dilao Parish, we decided to prioritize them in the sweat equity plan to help them fi nd a decent place to reside,” she said.

The other 50 units with the same fl oor area will be regularly priced while the four remaining units at 28.85 sq. m. will cost P328,078.93 or P2,318.76 monthly.

A typical unit can accommodate enough space for a bedroom, a living room, a dining area and a restroom. Since water and electric connection is part of the package, Manangan said the occupant only has to purchase a meter based for his consump-tion.

With this offer, Er-quiza immediately availed of the d e a l a n d depos-ited

an amount for a unit at the parish. “Immediately after my husband got

his retirement benefi t, we did not hesi-tate to deposit it for a unit because we might as well invest it for a house we can own rather than spend it on irrelevant purchases,” Del Rosario said in Filipino.

T r u e enough, D e l

Rosario’s decision proved to be worth the risk since the Domus III is set to be fi nished and inaugurated by Decem-ber.

“We want the project be fi nished as soon as possible,” Manangan said. “We don’t want to disappoint the people because the Domus III is their only hope for a formal residence.”

Relieved Del Rosario said the rest of their com-

munity is thankful that such project was initiated to help them fi nd a decent dwelling.

“If not for the generosity of the San Fernando de Dilao Parish, the Domus Mariae Foundation, the Archdiocese of Manila, and the local and foreign bene-factors of this humble project, our hope for a formal residence would remain in

vain,” she said.Del Rosario likewise said that mere co-

operation in the construction operation is not enough for their contribution.

“Aside from helping in the operation, we also extend courtesy in providing snacks and drinks for the construction workers. But most of all, we continue to pray. As we thank the Lord for this bless-ing, we likewise ask for His help on the success of this project,” she said.

Domus III is the fi fth project devel-oped by the Domus Mariae Founda-tion. Other housing programs it built include the Domus Mariae Village in Taguig, the Saarland Village in Antipolo, and the Domus I and II in San Andres Bukid, Manila. After construction of the Domus III, Manangan said they are set to build another housing project at Baseco, Tondo.

UPPER RIGHT: A worker from the Domus Mariae Foundation endures the summer heat as he and his colleagues work on the foundation of the medium-rise condominium. ABOVE: An architect’s perspective of the condominium.

sincere promise to do all in his/her power to have all the children bap-tized and brought up in the Catholic Church;

2° the non-baptized party should be informed at an appropriate time of the promises which the Catholic party has to make, and is not opposed to them;

3° both parties should be instructed on the essential ends and properties of marriage, which both parties must agree to.

5) Bond of Holy Orders (c.1087): A person who is in Holy Orders cannot validly contract marriage. Such a bond ceases when a priest is reduced to the lay state and dispensed from the prom-ise of celibacy—and such dispensation is reserved to the Holy See.

6) Bond of Religion (c.1088): A person who is bound by a public perpetual vow of chastity in a religious institute cannot validly contract marriage. This impediment can be dispensed by the Local Ordinary, unless the religious in-stitute in question is of pontifi cal right, in which case it can only be dispensed by the Holy See (c.1078, §2).

7) Kidnap (c.1089): A woman who has been abducted or detained for the purpose of contracting marriage with her cannot validly contract mar-riage, unless the woman—after she has been separated from her abductor and established in a place where she is safe and free—of her own accord still chooses to contract marriage. Even if the woman were to freely give marital consent in a situation of abduction or detention perpetrated to obtain such consent (e.g., she really fell in love with her abductor), the Law itself invalidates her consent. This provision only applies to women.

8) Crime (c.1090): A person who for the purpose of contracting marriage with another person has brought about the death of that person’s spouse or one’s own spouse cannot validly contract marriage. Likewise, two per-sons—who have brought about the death of the spouse of one of them through mutual physical or moral cooperation—cannot validly contract marriage with each other. This im-pediment can only be dispensed by the Apostolic See (c.1078, §2).

9) Consanguinity (c.1091): Two per-sons related by blood within a certain degree of proximity cannot validly

contract marriage, as follows: -- All de-grees in the direct line—i.e., between all ancestors and descendants—whether they be related legitimately or only naturally; — Up to the 4th degree in the collateral line—i.e., a marriage would be invalid between 1st cousins, and also between nephew and aunt or between niece and uncle, but valid between 2nd cousins. This can be dispensed up to the 3rd degree (thus 1st cousins, or aunt and nephew or uncle and niece), but never the 2nd degree (never between siblings) (c.1078, §3).

10) Affi nity (c.1092): This refers to the relationship between a person and the blood relatives of his/her spouse—i.e., his in-laws. A person is impeded from contracting a valid marriage with the blood relatives in the direct line—i.e., parents and children (from a previous union) of his/her deceased spouse. There is no impediment regarding relatives in the collateral line (siblings, cousins, etc.) of one’s deceased spouse, the reason being many times they constitute the best candidate to take over the role of one’s deceased spouse, especially as regards the orphaned children.

11) Public Propriety (c.1093): This impediment invalidates a marriage between a person and the blood rela-tives in the 1st degree of the direct line (parent or child) of his/her common-law partner or publicly-known live-in partner.

12) Adoption (c.1094): Marriage is in-valid between persons who are related in any degree in the direct line (parents and children) or in the 2nd degree of the collateral line (step-brothers and step-sisters) by legal adoption.

ConclusionsConcubinage per se does not prove

the existence of any of the impediments that invalidate marriage, unless that behavior were to prove the existence of one of the factors that can under-mine consent (more about this in the last installment of this exposition on Canonical Matrimonial Law). From what we know of the case, there seems to be no reason to think that the prior marriage was invalid.

Thus, the man cannot validly con-tract canonical marriage with his concubine, for as long as his prior marriage stands.

Marriage / B2the world into a global village infl uences people’s tastes and pref-erences according to western standards, predisposing them to extreme materialism eroding morality, sacrifi cing humans over profi t. Such negative value is all pervasive, invading stealthily the life and practices of the Christian faithful in all strata of society in the diocese.

This is a signifi cant factor in making the Church fl awed, yet still a potent resource. Hence, secular media fi nds Church scan-dals the juiciest of issues and tend to over-magnify and feast on them. Yet, they also still give serious attention to the Church’s views and opinions especially on moral and social issues. This third wave (communication/information era as Toffl er terms it) is a time of virtual realities advanced by sophisticated computer technologies and perishable (fast changing) knowledge due to highly pluralistic global sources of opinions and fi ndings. So that secular media will not view the Church’s issues as just a virtual reality or to take its Gospel message as a mere perishable item, this is an era calling for greater witnessing. Just as Pope Paul VI said, “Modern people no longer listen to teachers but they do listen to witnesses. And if they ever listen to teachers, it is because they are witnesses.”

How is the family and life program in your diocese?The Family and Life Program under the Commission on Fam-

ily and Life has reached a stage where most of its programs and services have been regularized and institutionalized. The Mar-riage Preparation Course is a must in all parishes to ensure that all marriages in church are valid, licit, meaningful and fruitful. This is done on a one on one basis, conducted by a trained and commissioned Family Life Minister. The Commission has put up a Diocesan Institute on Marriage and Family. To date, the In-stitute has trained and commissioned 319 Family Life Ministers in 65, out of 68 Parishes and Chaplaincies of the Diocese.

Marriage and Family Enrichment, Natural Family Planning & Responsible Parenthood programs are facilitated by Family Life Ministers with other Family Movements and Associations

in the Parish. For abused family members especially women & children we have put up a Crisis center through our Women & Children’s Desk & Mission Makabuhay. We have a daily family catechesis through our Distance Learning & Program on Air over Radio Veritas DYAF. Lately we have put up an IT (Information Technology) Learning Center to empower, through computer skills, victims of traffi cking and out-of-school youth.

How is the quality and quantity of vocations entering the seminary today?

I would say that in the diocese quality of family life nowadays do affect the quality and quantity of priestly vocations. It is not just the fact that one or both parents are not around. Even if both parents are around still their parenting style, their standard of living, the quality of their faith life and that of the parish com-munity as a whole matter a lot.

The quality of vocations entering the seminary today is gen-erally not so good. They lack the necessary maturity and faith formation to engage seriously in seminary formation. It might be a refl ection of the quality of both their family and parish life.

How is the ongoing formation program of your clergy?The on-going formation program for our clergy in the diocese

needs still to be strengthened. The residency program for the young clergy has to be revived. There have been many efforts and attempts to offer priests the retooling that we need but the response has not been encouraging. They were even held in better venues like Balay Kalinungan in La Salle, Business Inn and L’ Fisher Hotel. But attendance in our annual retreat had been very good in the last two years. We need to have the sustaining program to follow up the retreat experience other than the monthly recollection.

To date, our ongoing formation consists mainly of seminars, lectures, and talks scheduled from time to time but not on a regular basis.

7 Questions / B1

Agenda for Electoral Reforms and Con-tinuing Political Involvement

Both the positive and negative experi-ences of the last elections point to a num-ber of important electoral reforms that needed to be pursued:

1. A full revamp of the Comelec, begin-ning with the appointment of a new chair and commissioners with unquestioned integrity and competence, especially in systems and management. These ap-pointments are going to be in the hands of the President and the Commission on Appointments of the Philippine Congress, and it is our collective responsibility to monitor closely the process of selection, appointment and confirmation. There should also be serious efforts to de-po-liticize and professionalize the bureau-cracy.

2. Holding those responsible for anoma-lies in past elections and the recently concluded ones accountable to the people. Good career people in the Comelec can

be the catalyst for the renewal of the institution.

3. Modernization of the electoral system in time for the 2010 presidential election. There should be broad-based and trans-parent discussions on what type of poll automation is appropriate and how it is to be piloted and implemented.

4. Particular attention should be given to ARMM and the problem of warlordism, because it is of the scale that can affect the national elections. We also owe it to the voters in those areas who are effectively disenfranchised when elections are not meaningful, truthful and free. Historically, those in power have found it useful to rely on the brazen exercise of power through intimidation, violence and fraud.

5. A review of laws affecting the elec-toral system. Among the most urgent are the reform of the party system, party-list law, overseas absentee voting, political dynasties, the “legal” entry of nuisance candidates, and the formulation of an

agenda for institutional reform. 6. The development of mechanisms for

deepening the political education of voters (e.g. Pinoy Voter’s Academy and Gabay Halalan), fostering public accountability of politicians to the electorate (e.g. Bantay Pangako) and sustaining coordinated political engagement especially among the youth, the citizens’ groups, and Church-based organizations (e.g. VforCE).

7. Cleansing and publication of the vot-ers’ list long before the day of election.

As we appreciate and thank the men and women of good will and courage who infl uenced our last election, so do we thank the Lord for continuing to guide the journey of the Filipino people.

For the Catholic Bishops’ Conference of the Philippines:

+ANGEL N. LAGDAMEO, D.D.Archbishop of JaroPresident, CBCPJuly 8, 2007

2007 Elections / B5

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Vol. 11 No. 14July 9 - 22, 2007

CBCP MonitorCBCP MonitorB8 Entertainment

Technical Assessment

Poor Below average Average Above average Excellent

Moral Assessment

Abhorrent Disturbing

Acceptable

Exemplary Wholesome

CRIS Johnson (Nicolas Cage) has a unique ability – he can see two minutes into his future. This helps not only in his shows as a Las Vegas magician. It also makes him invulnerable for short periods of time and very effective in fi ghting crime. Though Cris keeps his talent under wraps, it becomes evident when he pre-vents a shooting in a casino and stages a stunning escape from the Vegas police who mistakingly think he is the culprit. The FBI led by the aggressive Agent Callie Ferris (Julianne Moore) gets wind of this uncanny ability and wants Cris to help prevent an imminent disaster. A terrorist in the Los Angeles area is set to detonate a nuclear bomb, about which the FBI has no clear idea. But Cris feels his ability is inadequate to help the FBI. However, aside

Title: NEXT Running Time: 97 min.Cast: Nicolas Cages, Julianne

Moore, Jessica Biel Director: Lee Tamahori Producers: Nicolas Cage, Todd

GarnerScreenwriter: Gary GoldmanAuthor: Philip K. Dick Music: Mark IshamEditor: Christian Wagner Genre: Action/Thriller/Sci-fi Cinematography: David Tat-

tersallDistributor: Paramount Pic-

turesLocation: USATechnical Assessment: ● ● ● Moral Assessment: CINEMA Rating: For viewers

14 and above

from his own future, Cris has been seeing visions of the future of a girl Liz (Jessica Biel) whom he does not know: When his quest for her ends, he has found a friend, eventually a sweetheart and a lift to Arizona away from the pursuing FBI. Not only the FBI is after Cris. The terrorists would like to eliminate him to make sure he does not interfere with their plans. Will Cris be able to use his gift to help others?

In a recent role as “superhero” (Ghost Riders), Nicolas Cage gets his inspiration from Mar-vel Comics. This time, the fi lm Next (an adaptation from The Golden Man, an original story by legendary science fi ction writer Philip K. Dick), provides Cage another vehicle to play the role of a hero with extra ordinary gifts. But this action thriller turns out to be inconsistent especially in the depiction of Cage’s powers. Sometimes, he seems indestruc-tible. Other times, like the twist in the end, he is not infallible. But the movie’s engaging fi rst part catches the viewer by the throat. It shows Director Lee Tamahori’s masterful execution of action scenes starting from the casino where, using his extrasensory powers, Cris tries to make money, prevents a shooting, evades a dragnet, exits the hotel, steals a car and leads the police in a wild chase. But the fi lm is unable to sustain this momentum and ten-sion as it fl ags down in the middle when the leads go on a run to the Grand Canyon. The action scenes that follow towards the end lack

tension, though with the sci-fi elements, the movie is watchable. There are no strong performances. Moore is very intense in her acting but lacks dimension. Cage may be adequate but does not have the aura of a superhero. Biel is pretty and appealing but she does not seem to have much chemistry with Cage.

In this film Next, FBI Agent Callie recalls Spiderman’s fa-mous rationale when she says “with great powers come great responsibilities,” And Cris John-son (Cage) has to be reminded about this because instead of appreciating the gift, he wanted it kept to prevent people from pestering him. But this should not be the attitude when one is given an extraordinary talent or any talent for that matter. Come to think of it, one is chosen in some mysterious, wonderful way to be blessed, although often one has not done anything to deserve it. And this should make the gifted ones perhaps ponder for a while, “Why me?” and perhaps ask “Just what have I done with this talent entrusted to me?” and “How shall I use this?” Hopefully, the an-swers to these questions will help remind some concerned of that saying that when much is given, much is also expected in return. The movie has other values worth commenting on. Biel’s character Liz shows her generosity and con-cern for the children who are oth-erwise neglected and isolated. On the negative side, there is much violence and objectionable sexual situations (pre-marital sex).

ANSWER TO THE LAST ISSUE:

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NICK Powell (Justin Chatwin) a rather withdrawn nerdy young man decides to cut the last few days of his fourth year high school classes. He has been hav-ing problems communicating with his mother (Marcia Gay Harden) who with-drew into herself when her husband/his father died. Besides, Nick does not have real friends at school, he is too serious, sober and more interested in his studies and writing poetry. Not telling anyone, not even his mother, Nick applies to a London academy for a writer’s course. On the day he is expected to leave for England, a sudden series of events and miscommunications takes place—Nick is mauled to death, led by a schoolmate Annie Newton (Margarita Chatwin) who believes he had betrayed her. Then to his surprise, he fi nds himself awake next morning; doing the usual, he goes to school. But he fi nds out that no one sees or hears him on the street, ditto his teacher and classmates. He concludes that he must be already dead, and is a spirit, ghost or something else. He watches the local police and volunteers, out searching for his body and there is no way he could help them.

The Invisible is based on a novel, “Den Osynlige” by Mats Whal and a Swedish movie of the same title. It is a somber but touching story depicting dysfunctional lives and relationships and the conse-quences that ensue. The intended narra-tive is interrupted by distracting details, like the role of Annie’s father as a retired policeman, presently a cabdriver and certain repetitious acts of Nick and An-nie. The unfamiliar young actors: Justin Chatwin, Margarita Leveiva, and Chris Marquette as Peter who looks up to Nick, need more opportunities to improve their acting ability. Still, the story could touch viewers who are sensitive to what is hap-pening to Nick and Annie in relation to

Title: THE INVISIBLERunning Time: 90 min.Cast: Justin Chatwin, Mar-

garita Levieva, Chris Marquette, Marcia Gay Harden, Alex O’ Loughlin

Director: David S. GoyerProducers: Gary Barber,

Jonathan Clickman, Roger Brinbaum

Screenwriters: Mick Davis, Christine Roun

Music: Marco BeltramiEditor: Conrad SmartGenre: Supernatural/Sus-

penseCinematography: Gabriel

BeriestaiDistributor: Buena Vista

International/Columbia Pictures

Location: Seattle, USATechnical Assessment:● ● ½Moral Assessment: CINEMA Rating: For viewers

14 and above

their family members and friends. There could also be the feeling of suspense over what is going to happen to Nick.

Nick could not talk with his mom Hel-en (Marcia Gray Harden) because after months she was still withdrawn from her surroundings, grieving for her husband. It took Nick as a “spirit” entity to realize she loved and cared about him, espe-cially when he had gone missing. Annie, very angry with her father for marrying another woman, after her mother/his wife’s abandonment of the family, was very disrespectful and rude to her step-mother. She even threatened to kill her father. With her boyfriend Marcus (Alex O’ Loughlin) they formed a robbery team. The older Marcus was on the police fi le for several cases, but was on parole at the mo-ment. In one “job” where Annie refused

to give him a share of what she robbed, he called the police who collared her with the evidence. Pete attempted suicide for a lie. In dealing with dysfunctional relation-ships, especially with young people – and how these happen as shown in the two families – the movie appears to indicate that it happens so clearly among the liv-ing. So something ought to be done to reverse the situation like: Families should be more attentive to each other, see, listen, interrelate, and appreciate one another. Communication lines should be always open to avoid misunderstanding and to correct misimpression. The fi lm has so much bad imitative behavior and nega-tive outlook in life involving teenagers which might be misinterpreted without proper guidance or explanation from a mature viewer.

Title: TRANSFORMERS Running Time: 144 min.Cast: Shia LaBeouf, Mergan Fox, Dosh Du-

hamel, Tyrese Gibson, Rachael TaylorDirector: Michael Bay Producers: Ian Bryce, Ton De Santo, Don

MurphyScreenwriters: Roberto Orci, Alex KurtzmanMusic: Steve JablonskyEditor: Tom Muldoon Genre: Sci-fi /ActionCinematography: Mitchell Amundesn Distributor: Paramount Pictures

Location: U.S.Technical Assessment: ● ● ● Moral Assessment: ½ CINEMA Rating: For viewers of all ages

cepticons do because with it, the Decepticons intent to destroy all, including human life, and rule the universe. Sam and the Autobots pledge to help each other.

Though the cartoon Trans-formers – the Movie in 1986 had fascinated a lot of young fans, it is Transformers (2007) that is the showcase of the latest and most advanced of CGI technology. The spectacular chases and stunts as well as the awesome animated transformation sequences (from cars and helicopters to robots) are blended into live action so seam-lessly that they seem believable. Putting these animated transfor-mations in real spaces and mak-ing them interact with real objects make them realistic. The movie is loud, fast and packed with adrenaline – pumping action and probably these are what mostly attracts the young male viewers who comprise most of the audi-ence. But the movie can be con-fusing because of several army groups competing for attention and wanting a piece of the action as the two groups of adversarial robots (who confusingly look similar) fi ght to the death. The casting is fi ne. Sam (Shia Labeuf) is right for his role as the likeable, ordinary 11-year-old sympathetic to the aliens (shades of E.T.). The

rest of the cast is multiracial. Voices are also well chosen. Peter Cullen does the narration for good robot Optimus Primus and Hugo Weaving is heard as the evil robot Megatron. Some lines are quotable like “Freedom is the right of all sentient human beings” and “it takes sacrifi ce to bring peace to humanity.”

Can one mine any values from sci-fi action movies? Usually such movies have not much depth and neither does Trans-formers but happily there are some things worth noting in this movie. Robots are machines, mechanical objects with no heart but in this movie, the good robots are imbued with certain laudable human qualities like gratitude, friendship, loyalty, love, even selfl essness. Towards the end, a robot decides to sacrifi ce himself so as to destroy the “cube” to make sure it does not fall into the enemy’s hands and to assure the survival of the human race. Though the movie is all fantasy, the good qualities mentioned have some resonances among children and young adults and inspire as well as encourage some emulation among them. Though there is war and a lot of fi ghts, there are no gory or gruesome death scenes.

IN Qatar, U.S. soldiers are attacked by a robot that has transformed from a helicopter in the sky and then destroys everything in its wake. Informed of this attack, the Pentagon calls an emergency meeting to fi gure out who the attacker is. Meanwhile, elsewhere in the U.S. an 11th grade student Sam Witwicky (Shia Labeouf) excitedly

buys his fi rst car, a beat up yellow Camaro. One night, Sam’s car is stolen and Sam follows it on his bike

but he is overpowered by a police car that transforms into a frightening 20-foot robot that sends signals

to a UFO. As the robot menacingly tries to question Sam, his friend Mikaela

(Megan Fox) appears, and together they run from the attacker. At this point, Sam’s Camaro, though driverless, comes to rescue them. Soon the Camaro transforms into another giant robot who turns out to be friendly “Bumblebee”. From him Sam learns the good robots called autobots are at war with the evil robots called Decepticons, all from the planet Cyberton. Sam’s great great grandfather’s (who was an Arctic explorer) eyeglasses hold the key to the location of the “cube” that had fallen to the Arctic ages ago. It is important for the Autobots to recover the “cube” before the De-

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