•A3 Pope urges 23
new Cardinals
to be “servants”
of love
CBCP Commission
supports pardon of
Aquino killer
A COMMISSION of the Catholic Bishops’ Con-
ference of the Philippines wants to see the gov-
ernment pardoning more to show that the presi-
dential pardon is not just for influential few.
The CBCP Episcopal Commission on Prison
Pastoral Care made the statement, following the
release of Pablo Martinez, one of the convicted
killers of the late senator Benigno “Ninoy”
CBCP Commission / A6
CBCP head calls for
‘moral revolution’
Members of the Bishops-Legislators Caucus of the Philippines pause for a prayer at the start of the second conference held at the Pope Pius XII Catholic Center in Manila, November 27;
issues on marriage and the family contained in House Bills Nos. 1129, 1820, 2419, 2420, 2617 were among the issues discussed. (Photo by Roy Lagarde)
Pope accepts
Cariño’s resignation;
names Quiambao
administrator
POPE Benedict XVI
has accepted the res-
ignation of Bishop
Nestor Cariño from
the pastoral care of
the diocese of
Legazpi.
Apostolic Nuncio Edward Joseph
Adams announced the acceptance of
Cariño’s resignation in a recent letter
to the Catholic Bishops’ Conference of
the Philippines (CBCP).
Adams said in his letter that Legazpi
Auxiliary Bishop Lucilo Quiambao
will succeed Cariño but only as apos-
tolic administrator.
Cariño is only 69 years old. Accord-
ing to the Apostolic Nuncio, the accep-
tance of the resignation was made in
accordance with canon 401, paragraph
2 of the Code of Canon Law.
The said church law provides that a
prelate who, “because of illness or some
other grave reason, has become un-
suited for the fulfillment of his office,
is earnestly requested to offer his res-
ignation from office.”
Carino, was born in Malinao, Albay,
on September 8, 1938. He was ordained
priest in 1961, and was appointed Auxil-
iary Bishop of Legazpi on March 9, 1978.
He served as the bishop of Borongan
for six years—from 1980 until January
31, 1986, when he was elected CBCP
secretary general. In October 2001 the
Archbishop of Manila asked him to
serve the ecclesiastical district of Pasig.
He was named Auxiliary Bishop of
Daet on June 11, 2003 until April 2005
when he was appointed bishop of
Legazpi.
Quiambao, meanwhile, was born on
October 30, 1932, in Bacacay, also in
Albay province.
His early seminary formation was
in Holy Rosary Seminary in Naga City.
His philosophy and theology degrees
were earned at UST Central Seminary
in Manila.
He was ordained priest on April 2,
1960 and as prelate on April 27, 1982.
(Roy Lagarde)
•A7
www.cbcponline.net/cbcpmonitor
Protagonist of Truth, Promoter of Peace
November 26 - December 9, 2007
Cardinals Vidal, Rosales attend consistory in Rome
MANILA Archbishop Gaudencio Cardi-
nal Rosales left the country Nov.19 to
attend a consistory at which Pope
Benedict XVI has created new cardinals.
The Archdiocese of Manila said
Rosales was originally scheduled to
leave earlier for the meeting of the Pon-
tifical Council on Interreligious Dia-
logue but this was cancelled because of
the consistory.
Cebu Archbishop Ricardo Cardinal
Vidal, the archdiocese said, also attended
the Rome gathering but did not men-
CBCP goes after problems Dev’t projects
in prison system helping peace
THE prison ministry of the
Catholic Bishops’ Conference of
the Philippines is continuing
its advocacy to solve the
country’s problem-laden
prison system.
Over 200 prison chaplains
and volunteers are gathered in
Taytay, Rizal from Nov. 27-30
to examine the justice system
particularly its restorative as-
pect.
Dubbed as the 7th General
Assembly of Chaplains and
Volunteers in Prison Service
TV Maria soon to have its
own channel on Sky
TV Maria, the only national
television network of the
Catholic Church in the Philip-
pines, will soon have its own
channel on Sky Cable, accord-
ing to Fr. James Reuter, S.J, di-
rector of National Office of
Mass Media.
Gaudencio Cardinal Rosales,
Archbishop of Manila, will
bless the studio of TV Maria,
on the feast of the Immaculate
Conception of the Blessed Vir-
gin Mary, December 8, 9.30
AM, at the corner of Quirino
Avenue and Jesus Street in
www.veritas846.ph
World Meetings of
Families to encourage
embattled family, says
Cardinal Trujillo
Vol. 11 No. 24
tion the date of his departure.
The Pope announced last month the
names of 23 prelates who were created
cardinals in a consistory held on Novem-
ber 24, the eve of the Feast of Christ the
King.
The celebration took place in St.
Peter’s Square at 10.30 a.m., (Rome time).
Courtesy visits to the new cardinals took
place on the same day from 4.30 to 6.30
p.m.
The following day, November 25, the
Pope presided at a Eucharistic
(VIPs), the underpinning theme is
“Discovering the face of Christ
among the prisoners.”
Organized by the CBCP Episco-
pal Commission on Prison Pasto-
ral Care (ECPPC), the assembly
hopes it would result in the adop-
tion of a more systematic and sig-
nificant approach to the prison
ministry.
ECPPC executive secretary Rodolfo
Diamante said the conference is to give
prison workers a more focused venue
to tackle problems affecting jails in
CBCP to / A6
Pandacan, Manila.
It will mark the official launch-
ing of TV Maria, which has been
on the air since January 1, 2006
beamed over Dream Satellite. TV
Maria’s programs are now being
carried by over 300 cable networks
in the country including Destiny
Cable. It is also seen and heard in
the United States, Canada and the
Middle East.
The objective of TV Maria is to
bring the Word of God, in all its
beauty to Filipino people wher-
ever they are, said Fr. Reuter.
TV / A6
www.paulines.ph
•B1 •C1
Mother of Life Center DOCETE
cbcpmonitor@cbcpworld.net
Cruz: Gov’t intelligence
system weak
A CATHOLIC bishop has condemned the bomb-
ing in Congress, which he said stemmed from a
weak government intelligence system.
Lingayen-Dagupan Archbishop Oscar Cruz
said whoever perpetrated the crime “has no con-
science” and has no place in a civilized society.
“My prayers go especially to those who were
killed and hurt,” he said.
But Cruz said the government is definitely
Php 20.00 Cruz / A6
MORE than political change, a ranking Church
official has called for “moral revolution” to defeat
the country’s prevailing social ills.
Jaro Archbishop Angel Lagdameo, president of
the Catholic Bishops’ Conference of the Philippines,
said that part of the solution obviously is finding
real values.
In a statement posted at his web blog
(abplagdameo.blogspot.com) Lagdameo asserted the
need for moral recovery in a country suffering from
ethical crisis.
“If only to stop our country from continuing to
become a ‘social volcano’, we support the ideal of a
moral revolution,” he said.
The Catholic bishops’ hierarchy has already
made the call many times in many ways on the
belief that at the core of public’s clamor for change
is value transformation.
This is what the bishops have always recognized
as a vital aspect in nation building towards a genu-
ine reconciliation in a country plagued by political
turmoil.
“And we would like to say it again. Nothing new,
but the resolve may be,” said Lagdameo.
The CBCP head expressed concern over unre-
solved cases of social, economic and political is-
sues, which he said, keep filing up.
These problems, he said, include the “cash gift”
scandal, the killing of a poll executive and the
deadly blasts at a Makati mall, and more recently
the bombing at the Batasang Pambansa.
“These are the social concerns and nagging is-
sues that are crying for solution and closure,” he
added.
Add to the list, he also said, the multi-million-
peso worth of government projects “sprawling like
white elephants because of substandard qualities
and questionable arrangements.”
But again, Lagdameo maintained that these are
not purely socio-economic issues. He said that the
Church’s social teaching insists on their moral con-
notations.
CBCP head / A6
concelebration with the new cardinals the Congregation for the Oriental
at 10:30 a.m. in St. Peter’s Square. The
cardinals were given their ring of office
Churches.
- Archbishop John Patrick Foley, pro-
during the mass.
The consistory was the second during
grand master of the Equestrian Order
of the Knights of the Holy Sepulchre
his pontificate. of Jerusalem.
Following the November 24 - Archbishop Giovanni Lajolo, president
consistory, the College of Cardinals of the Pontifical Commission for Vatican
now numbered 202 members of whom City State and of the Governorate of
121, under the age of 80, are electors. Vatican City State.
Below is a list of the new cardinal elec- - Archbishop Paul Josef Cordes, presi-
tors: dent of the Pontifical Council “Cor
- Archbishop Leonardo Sandri, prefect of Unum.” Cardinals / A6
process in Mindanao
BISHOP Angelito Lampon, OMI, Apostolic Vicar
of Jolo, said the military has embarked on a much
effective approach to address the separatist move-
Holy See to present
ments and other lawless persons in the area. Benedict XVI’s new
He said the military began development
projects including the construction of irrigation
encyclical
systems, road construction, electrification
VATICAN CITY, November
projects among others thereby transforming
what used to be ambush sites to growth areas. 23, 2007 —Today the Press Of-
fice of the Holy See an-
The concerns of internally displaced persons have
also been considered. nounced that “Spe Salvi ”
(Saved by Hope), the new en-
Bishop Lampon said “With the military’s civic
action programs, the communities now have Holy / A6
Dev’t projects / A6
Bishop Iñiguez makes early appeal
to bring Christ back to Christmas
“ABOVE all else, let’s bring back Christ to Asked about the commercialism behind
Christmas,” Kalookan Bishop Deogracias Christmas and other significant occasions,
Iñiguez, Jr. appealed to the Catholic faithful. Bishop Iñiguez said “we live in a commer-
Speaking over Radyo Veritas, Bishop Iniguez cialized society as there’s an impact on busi-
said it is a challenge for everyone to discover nessmen who take advantage of such occa-
the message of Christmas. “While it is true sions.”
Christmas and other occasions have been “The crib we see in the manger reminds us
commercialized, we still have the opportu- of the poor, those in need,” Bishop Iñiguez
nity to share and when everybody shares, we explained as he called on everyone to under-
can share significantly to those in need,” the stand the message of Christmas, which is of-
prelate explained. fering one’s self for others. (Melo Acuña)
catholicmedianetwork.org
 CBCP Monitor
A2 World News Vol. 11 No. 24
November 26 - December 9, 2007

PA blocks ordination of
Bishop of Guangzhou,
approved by the Holy See
HONG KONG, November 16, 2007—The or-
dination of a new bishop of Guangzhou may
take place next December 3rd if the Patriotic
Association does not postpone the appoint-
ment. Msgr. Giuseppe Gan Junqiu, approved
by the Holy See and Beijing as the new bishop
of Guangzhou, has been waiting
for over a year to take up his post.
The obstacle is the Patriotic As-
sociations insistence that illicit
bishops, not in communion with
the pope are present at the cer-
emony.
Msgr. Gan was elected by the
diocesan community
Guangzhou in November 2006.
of
One month later he received
Vatican approval, which was con-
firmed last September, but he has
yet to receive the formal ap-
proval of the Council of Chinese
bishops. According to AsiaNews
sources the reason lies in the Pa-
triotic Association (which con-
trols the council) and its desire to insert a
couple illicit bishops, not in communion with
the pope among the ordaining bishops.
In all probability the illicit bishop in ques-
tion is Msgr. Ma Yinglin, ordained without
Vatican agreement on April 30 2006, and present
at the last Episcopal ordinations of Guiyang
and Beijing. In a September 21 article the
L’Osservatore Romano, expressed “regrets” at
the presence of “bishops not in communion
with the Holy See” at ordinations.
According to the English language Hong
Kong daily South China Morning Post, the
ordination should take place on December 3.
The paper also publishes a comment from
Msgr. Gan who confirms that he needs to “dis-
cuss [the date] with other relevant organiza-
tions,” and adds: “I would like to invite bish-
ops from other dioceses to my ordination.”
Msgr. Gan Junqiu, 42, has long been in
charge of the ordinary running of the dio-
cese which has been without a bishop since
2001. He is known to be an intelligent pas-
tor, faithful to the pope, committed to the
evangelization of the youth and aiding the
poor. He also has good relations with the
government, who collaborated in the resto-
ration of Guangzhou cathedral, dedicated to
the Sacred Heart and re-opened to the public
last February. (AsiaNews)
Mexico City’s cathedral
closed after 100 protesters
disrupt Sunday Mass
MEXICO CITY, November 19,
2007—The cathedral of Mexico City
closed its doors last weekend, after
more than 100 political protesters
disrupted Sunday Mass.
The decision was announced the
same day by Armando Martínez,
the president of the College of the
Catholic Lawyers of Mexico, who
said that the cathedral will not open
again until the government can
guarantee the security of the faith-
ful and priests.
During the midday Mass at the
cathedral Sunday, a group of mem-
bers of the leftist Party of the Demo-
Norberto Rivera Carrera, arch-
bishop of Mexico City, who was in
Rome on Sunday.
“These are acts of aggression that
we should not allow,” said
Martínez, who said the main con-
cern is for the safety of the faithful
present in the cathedral, as well as
the cardinal, bishops and priests.
The demonstrators said they
were provoked by church bells that
chimed for an unusually long time,
disrupting a rally in the central
Zocolo square at which López
Obrador was speaking. The dean of
the cathedral, Rubén Ávila, told the

Caritas leader sees a threat in

cratic Revolution (PRD) interrupted newspaper El Universal that the
the liturgy chanting slogans sup- bells rang for the normal time for a
porting Andrés Manuel López Sunday Mass.
Obrador, the 2006 presidential can- In a statement released by Hugo

Latin America
VATICAN CITY, November 23, 2007—Un-
derdevelopment plaguing Latin America
provokes tensions conspiring against
peace, said the president of Caritas
Internationalis.
Cardinal Oscar Rodríguez Maradiaga
affirmed this Wednesday, the second day
of work for the plenary assembly of the
Pontifical Council for Justice and Peace,
which focused on consideration of Paul
VI’s “Populorum Progressio.”
The archbishop of Tegucigalpa, Hondu-
ras, said, “The objective of development
is not just elevating all people to the level
of the rich countries, but rather basing a
more dignified life in the work of solidar-
ity, a life in which the dignity and creativ-
ity of each person can effectively increase,
as well as his capacity of responding to his
own vocation, and therefore, to God’s call.”
The cardinal added, “The integral de-
velopment of the human person is fa-
vored by the productivity and efficacy of
work,” although a business should not be
considered only “a society of capital” but
“a society of persons.”
Given this, he explained, the Church’s
social doctrine emphasizes the concept of
social responsibility of a business, and
places emphasis on the priority of the hu-
man person and the common good.
The archbishop of Tegucigalpa said that
“just as there exists a collective responsi-
bility to avoid war, there should also ex-
ist a collective responsibility to promote
development.”
Echoing a theme of Paul VI, the cardinal
said: “If development is a new name of
peace, Latin American underdevelopment,
with particular characteristics in each coun-
Cardinal Oscar Rodríguez Maradiaga
try, is a situation of injustice that promotes
tensions conspiring against peace.”
“In the work of evangelization,” he
concluded, “the practice of charity and the
fight for justice should be considered a
permanent model for the Church.”
(Zenit)
didate who lost by a slim margin
to Felipe Calderón. López Obrador
contested the results, raising alle-
gations of electoral fraud, and pro-
claimed himself the “legitimate
president” of Mexico.
The protesters also threatened the
faithful, the priests and Cardinal
Ecumenism “is not an option but
a sacred duty,” says Pope
VATICAN CITY, November 23,
2007—For the Catholic Church,
“ecumenism is not an option but a
sacred duty. It is the mandate of Our
Lord!” said Benedict XVI. The Holy
Father today reasserted a principle
he enunciated at the beginning of
his pontificate and reiterated sev-
eral times. He did it in the Vatican
during a prayer and reflection meet-
ing with cardinals on the eve of
Valdemar Romero, director of
communication for the Archdiocese
of Mexico, he called the event a “con-
demnable and cowardly act of ter-
ror, unequivocal expression of re-
ligious intolerance and of the ha-
tred toward the Catholic Church.”
(Zenit)
Catholic commission was an im-
portant topic of discussion.
The “important step” it takes is
that “for the first time Orthodox
Churches said yes to the notion that
the Church has a universal level
which includes conciliarity,
synodality and authority. This means
there is a primacy. According to the
customs of the ancient Church, the
first bishop is the bishop of Rome;

United Nations admits to having exaggerated tomorrow’s consistory when he

will appoint 23 new cardinals.
A Vatican press release said that
there is no doubt about it.”
The Ravenna document does not
address the issue of “the privileges

statistics about AIDS in the world

NEW YORK November 23, 2007—After us-
ing exaggerated statistics not in accord with
reality, the United Nations Program for the
fight against AIDS (UNAIDS) has finally ad-
mitted to having distorting and inflating
data.
According to a report on
LifeSiteNews.com, this strategy
was seen to “benefit the massive
AIDS industry’s constant de-
mands for large funds. Last Tues-
day, UNAIDS presented its an-
nual report, in which it “admit-
ted the world body has sharply
reduced its estimates of the glo-
bal HIV/AIDS pandemic because
of strong evidence from AIDS
scientists that the agency’s meth-
ods for measuring and predict-
ing the course of the epidemic
were flawed.”
Dr. James Chin, former head
of a World Health Organization Global
Programme on Aids unit from 1987-1992 and
Drs. Edward Green and Daniel Halperin, for-
merly with AIDS units of USAID, accumu-
lated and publicized much of the evidence
that eventually forced the UN to publicly
admit the serious flaws with its AIDS num-
bers, the LifeSiteNews.com reported.
The Washington Post reports that Dr. Chin
has responded that the UN’s revisions are still
too high. Chin estimates the current number
of AIDS cases worldwide to be 25 million
whereas the new UN figures are 8 million
above that. Chin told the Post “If they’re com-
ing out with 33 million, they’re getting closer.
It’s a little high, but it’s not outrageous any-
more”.
Much of the reduction, says UNAIDS, is due
to revised information from India, where the
numbers have been cut in half from six mil-
lion cases to about three million, and from
new data from several countries in sub-Sa-
haran Africa.
Helen Epstein, author of a recent book on
the AIDS fight, told the Washington Post that
within the UN, “There was a tendency to-
ward alarmism, and that fit perhaps a certain
fundraising agenda”. (CNA)
the Pope himself briefly presented
the topic he chose for the day,
namely “ecumenical dialogue in
light of the prayer and the Lord’s
mandate: Ut unum sint.”
Cardinal Walter Kasper, presi-
dent of the Pontifical Council for
Promoting Christian Unity, pre-
sented his report “on the main
guidelines with regard to ecumeni-
cal dialogue and relations.” He fo-
cused “three main areas: 1) relations
with the ancient Churches of the
East and the Orthodox Churches; 2)
relations with the Ecclesial Com-
munities born of the 16th century
Reform; and 3) relations with the
Charismatic and Pentecostal move-
ments that emerged last century.”
His presentation was followed by
intervention by 17 cardinals.
According to the cardinal, the
meeting took place in a “familiar
and very cordial” atmosphere.
Speaking with reporters after-
wards, Cardinal Kasper said that the
document prepared in October in
Ravenna by the joint Orthodox-
of the bishop of Rome;” that matter
will be the basis for “future discus-
sions.”
But “it is a step on the path of dia-
logue;” Cardinal Kasper said, “a good
step on a path that will be very long.”
As for the rift between Moscow
and Constantinople and the
former’s withdrawal from the
Ravenna meeting, the cardinal said
“that it was a political issue between
Constantinople and Moscow, not a
theological one.”
The cardinals also discussed the
need to achieve “pastoral understand-
ing of the problem of Pentecostals,
who now number 400 million
people” and cannot be ignored, not
in order to criticize them but rather
to formulate the right pastoral.
Lastly, he said that the Church’s
social doctrine and its implemen-
tation, the latter understood as the
ways to work with other Christian
Churches against poverty and for
peace, are among the “most prom-
ising areas for ecumenism.”
(AsiaNews)

Pontifical University of Rome to present new edition

of encyclical against modernism
ROME, November 23, 2007—On
November 27, the Angelicum
Pontifical University of Rome
will present a new edition of the
encyclical against modernism by
Pope St. Pius X, “Pascendi Do-
minici Gregis,” during an event
promoted by the International
Society of Thomas Aquinas.
Communiqué concerning
salaries of Vatican staff
The new edition of the encycli-
cal that the Pope wrote against
the influences of modernism in
theology and Catholic thought is
being published by Cantagalli
with an updated Italian transla-
tion, making the hundred year-
old document easier to read.
The new version also includes
an introduction by Professor
Roberto de Mattei of the European
University of Rome explaining not
only the historical context of the
encyclical but also the relevancy
of the document to the growing
“dictatorship of relativism” de-
nounced by Pope Benedict XVI.
The new edition will be pre-
sented by Professor De Mattei
and by Bishop Luigi Negri of San
Marino-Montefeltro, who said a
re-reading of the famous encyc-
lical would be an excellent op-
portunity to reflect on the re-
sponsibility of an evangelization
capable of dialoging with the
modern world. (CNA)
VATICAN CITY, November 21,
2007—The Holy See Press Office re-
leased the following communiqué
at midday today:
“This morning in the Sala Bolo-
gna of the Vatican Apostolic Pal-
ace, a meeting was held of heads of
dicastery and other heads of Vatican
State and of organizations associ-
ated with the Holy See or adminis-
novelty brings an element of incen-
tive and remuneration into the
Vatican salary system, taking ac-
count—within each individual func-
tional level—of factors such as dedi-
cation, professionalism, productiv-
ity and correctitude.
“Other measures relate to man-
agement categories and to Regula-
tions concerning lay management

Mother delivers quintuplets after refusing multiple abortions

LONDON, England, November
19, 2007—A Russian mother has
given birth to quintuplets despite
opposition from doctors who
wanted her to abort some of them.
Varvara Artamkin and her hus-
band Dimitri had to travel to En-
gland in order to keep all of their
children.
She and her husband Dimitri, a
28 year-old math professor, were
told by Russian doctors that they
would not treat Varvara during her
pregnancy unless she aborted two
or three of her babies. The doctors
said the ‘selective terminations,’ as
the abortions are called, were es-
sential to giving the remaining ba-
bies a chance of survival.
Mr. Artamkin’s grandmother,
Irina, 74, speaking from her home
in Moscow, described their plight:
“They went to several maternity
hospitals to ask them to take her
on but the doctors kept saying
they would only accept her on the
condition that she terminated two
or three of the babies.”
Irina continued: “Our families
are very religious people—
Varvara’s father is an archpriest—
and the church teaches that abor-
tion is murder. Varvara and
Dimitri wanted all their babies
and they would not agree to such
a condition.”
The expecting parents were too
poor to seek treatment abroad, but
Vavara’s father, a senior priest in
the Russian Orthodox Church, se-
cured anonymous benefactors in
Oxford who are paying the bill
for the care of Varvara and all her
new daughters.
Dimitri’s sister, Maria, 24, said:
“For me, that they were born alive
was a miracle. It was all in God’s
hands and I was elated. We will
go to church and light a candle for
each baby.”
Varvara gave birth in an Ox-
ford hospital a week ago to five
daughters 14 weeks pre-mature.
As of Thursday, all of the new-
borns were said to be doing “very
well.” (CNA)
tratively dependent on APSA (Ad-
ministration of the Patrimony of
the Apostolic See).
“The meeting was presided by
Cardinal Secretary of State Tarcisio
Bertone S.D.B.
“It was dedicated to presenting a
number of important new mea-
sures concerning the salaries of per-
sonnel working in the service of the
Vatican.
“The principal and most innova-
tive measure concerns the new pa-
rameters for the payment of staff
(who are employed in a system of
ten functional levels), and above all
the introduction of ‘classes of merit’
within each individual level. This
personnel.
“All these measures will come
into effect on January 1, 2008, though
the ‘classes of merit’ will be gradu-
ally applied over time.
“It should be recalled that, from
January 1, new measures for over-
time payments will also come into
effect, completing those introduced
over the last few months.
“All these measures involve ad-
vantages for staff and, naturally, a
greater outlay for the administrative
offices, which are invited to follow
wise management practices in or-
der to be able to meet these new ex-
penses, which are aimed at improv-
ing the treatment of staff.” (VIS)
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
Pope urges 23 new Cardinals to be “servants” of love
VATICAN CITY, November 24,
2007—The Catholic Church has
23 new Cardinals. A suggestive
ceremony, comprising over 100
crimson robed cardinals and
hundreds of bishops, to the tones
of Latin formulae and song
marked their entrance into what
was once referred to as the Ro-
man clergy and what today rep-
resents the universality of the
Church. Love, dedication, loy-
alty, service: these are the virtues
which the Pope said must charac-
terize the works of those whose
very vestments symbolize the
commitment to serving the Gos-
pel “to the spilling of blood,” as
is recited in the Latin formula
which they all swear.
This vocation was made all the
more poignant by both Benedict
XVI and newly elected cardinal
Leonardo Sandri in their ad-
dresses, when they evoked the
sufferance of Christians across the
world but especially in Iraq, the
violation of religious freedom
and the offences against human
dignity.
A solemn ceremony held in St
Peter’s basilica marked Benedict
XVI’s second Public Ordinary
Consistory for the creation of car-
dinals—as it is officially referred
to. A rite during which the Pope
“creates” a new cardinal and be-
News Features
stows on him the biretta, that is
the cardinals hat as well as his
“title” or titular Church which is
found in Rome. Thus they for-
mally become part of the Roman
Clergy whose duty it is to elect
the pope. Tomorrow, during the
mass which the newly created car-
dinals will celebrate together
with Benedict XVI, they will be
given their cardinal’s ring.
Today as the Pope noted, “times
have changed and the great fam-
ily of Christ’s disciples are
spread throughout the conti-
nents.” “The diversity of the
members of the College of Car-
dinals by their geographic and
cultural origin highlight this
while at the same time they un-
derline the changing pastoral
demands to which the Pope must
respond. The universality, the
Catholicity of the Church is well
mirrored in the College of Car-
dinals,” he continued.
In fact, with the new appoint-
ments, it is now composed of 201
members, 120 of whom, having
yet to turn 80, could take part in
conclave to elect a new pope. Of
the 201 cardinals, 104 are Euro-
pean, 20 North American, 34
South American, 18 African, 21
Asian, and 4 from Oceania. The
Asians come from India (6), Phil-
ippines (3), Vietnam (2), Korea
A3
(2). Japan, Thailand, Indonesia,
Syria, China, Taiwan, Lebanon
and Iraq have one each. Two of
the new cardinals are from Asia,
Oswald Gracias and Iraqi
Emmanuel III Delly.
In reference to the latter, the
Pope spoke of “Iraq’s dear Chris-
tian communities…These broth-
ers and sisters in the faith are feel-
ing with their own flesh the dra-
matic consequences of an endur-
ing conflict. By calling the Patri-
arch of the Chaldean Church to
enter into the College of Cardi-
nals, I intend to my spiritual close-
ness and affection for that popu-
lation. Let us together reaffirm
the solidarity of the whole
Church with the Christians of
that beloved land and invoke
from the merciful God the com-
ing of longed-for reconciliation
and peace for all the peoples in-
volved”. Shortly before, Cardi-
nal Sandri had also evoked the
“tears and blood” and the “pain-
ful exodus of the many Christians
from which Abraham once de- condition of the servant, follow- True Christian greatness consists sanguinis effusionem, as the for-
parted.” ing in the footsteps of Jesus that not in domination, but in service”. mula for the imposition of the bi-
Benedict XVI reminded all of is, freely and disinterestedly “Dear brothers, he then said, retta reads and as the crimson
the newly created cardinals that spending his whole life for oth- in becoming part of the College color of your vestments show.
“every true disciple of Christ may ers. It is not the quest for power of Cardinals, God asks of you and You are the Apostles of God who
aspire to one thing only: the shar- and success, but the humble gift entrusts you the service of love: is Love and witnesses of evangeli-
ing of Christ’s passion, without of self for the good of the Church love for God, for His Church, for cal hope: this is what the Chris-
any claim to recompense. The that must characterize all our ac- your brothers and sisters with the tian community expects from
Christian is called to assume the tions and every one of our words. maximum dedication, usque ad you.” (AsiaNews)

Peace training workshop held in Bukidnon Resistance to Latin Mass

Peacebuilding Train-
ing Workshop were
Conflict is natural and part of society’s re-
ality. It may be constructive or destructive,
liberalization is disobedient
and proud, says bishop
on perceptions; vio- depending on how it is looked at. For a few,
lence; and related it’s an opportunity and an avenue for settle-
socio-economic, cul- ment of differences and for some it is used as
tural and political is- a way of continuing suffering, death, destruc-
sues affecting the tion and displacement.
youth in general. How is conflict resolved? First, is to genu- congregations requesting the old
Also highlighted inely attempt to do justice at all times and at Mass must be “stable,” though
were themes on all cost. And in all situations, instill the vir- that requirement is absent from
power; peace and ba- tue of “cooperation.” the Pope’s document.
sic framework of Second, reconciliation among conflicting The cardinal’s commentary
peace education; dia- groups is attainable if and only if in every was called an “ungenerous inter-
logue and reconcili- peacebuilding effort implemented by any pretation” and “a slap in the face
ation through the concerned party—may it be the government, of traditionalists.”
concepts of media- civil society, non-governmental institution Another clergyman, Bishop
tion and negotiation; or even by the international body—there Arthur Roche of Leeds, claimed
conflict transforma- should always be the presence of mutual trust that the power of the bishops to
The participants of Peacebuilding Training Workshop with Mr. Orson Sargado of tion; communication and respect. In every agenda to be tackled, a stop the Tridentine Mass re-
CRS (standing, extreme right)
and its importance; wide understanding and acceptance of one’s mained in effect.
A THREE-DAY training workshop on and processes and various peacebuilding ef- origin, history and culture is needed for it is Archbishop Ranjith said that,
Peacebuilding, aimed at promoting peace forts and its challenges. a pre-requisite in having a well-founded dia- in these dissents, “there hide, on
and reconciliation in strife-torn Mindanao The participants came to several signifi- logue and peace. the one hand, ideological preju-
was held last October 26 to 28 in Malaybalay, cant insights: that Peace is having the “right Third, the role and importance of com- Archbishop Malcolm Ranjith
dices and, on the other hand,
Bukidnon. relationship” and not merely the total ab- munication should not be neglected. But LONDON, England, November pride, which is one of the most
The Bishops-Ulama Conference (BUC), sence of war; that it is a process that seeks how to practice authentic and proper “com- 23, 2007—A Vatican official has serious sins.”
through its Mindanao Tripartite Youth Core to have desirable procedures that will for- munication” is the challenge that each of criticized some bishops’ actions “The bishops, in particular,
(MTYC), and the Catholic Relief Services tify and re-establish relationships and us should be ready to face. Aside from dia- as prejudiced and proud for ob- have sworn fidelity to the pon-
(CRS) conducted the three-day workshop. change undeserved institutions and systems logue, the process may also be either structing Pope Benedict XVI’s re- tiff; may they be coherent and
Twelve youth coming from focal areas of into a society where the people’s interest is through mediation or negotiation. Both cent reform liberalizing the use faithful to their commitment,” he
Mindanao; Cagayan de Oro City, Bukidnon, at the center and strongly recognized; that involve methods that require skills. Media- of the Tridentine Mass. Arch- said.
Oroquieta City, Marawi City, Surigao, peace is everybody’s quest and desire and is tion and negotiation towards peace is said bishop Malcolm Ranjith of the The older rite of the Mass is al-
Polomolok and Zamboanga City partici- evident in the sprouting of many related pro- to be successful if it is only accompanied Vatican Congregation for Divine most entirely in Latin. Latin was
pated in the activity. Alexander A. Jikiri and grams, projects and activities initiated both with transparency, trust and all parties must Worship and Sacraments blasted generally abandoned after 1965
Mubin D. Taala, both officers of the Youth by the government and local communities lay down all their concerns and not their as “disobedience” the reaction of by bishops and clergy who
Council of the Silsilah Dialogue Movement toward its realization. The peace process self-seeking interest. many bishops to the Pope’s motu claimed to be following the man-
represented Zamboanga. All participants are seems to be sluggish because of discrimina- According to Lyndon Baines Johnston, “If proprio document Summorum date of the Second Vatican Coun-
leaders in the promotion of dialogue and tions, individual biases, erroneous percep- we are to live together in peace, we must Pontificum , which lifted the re- cil. Many Catholics found the
peace in their respective communities. tions, and prejudices toward people of other come to know each other better.” Hopefully strictions of the older “extraor- state of the Church since the coun-
Mr. Orson Sargado of the Catholic Relief faiths. The striving for power and fame and this simple phrase will inspire and motivate dinary rite” of the Mass. cil to have been confused by
Services was the resource speaker. the concept of violence as a means to achiev- us to work for peace. Our quest for peace is The document instructs bish- “trendy innovations” in both
The workshop focused on strengthening ing them have influenced and contributed not mysterious as what they think because it ops that priests who wish to fol- Catholic moral teaching and the
the dialogue orientation of the core group of to the so-called “conflict”. is just a matter of conviction and genuine- low the older rite must be al- liturgy.
peace-movers to better prepare them to tackle Although some have given up on the quest ness of intention. lowed to do so without asking Father Richard McBrien, a
the current conflict situation of Mindanao; for peace because of the failure to identify The three-day workshop was part of a permission, and says that congre- Notre Dame professor considered
and help them contribute to conflict trans- and analyze the real root cause of the con- week-long program dubbed Core Leaders’ gations who request the a leading dissenter on Catholic
formation, bringing in their perspective as flict, still more and more sectors, especially Enrichment activity held from October 26 to Tridentine Mass must be pro- sexual ethics and abortion, wrote
Christian, Muslim and Lumad youth. the youth, are now actively involved in the November 1, 2007 at different venues in vided it. on the Tridentine Mass contro-
The topics discussed during the three-day promotion of peace. Mindanao. (Silsilah Dialogue Movement) Archbishop Ranjith decried the versy in the diocesan newspaper
action “and even rebellion” of of the archdiocese of Los Ange-
many bishops who are trying to les, The Tidings.

Japan faces population implosion limit access to the older Mass.

TOKYO, Japan, November 19,
2007—The dwindling population
of Japan will threaten the “foun-
dation of communities,”—police,
fire, and other basic services—an
impending white paper by the
Japanese government will report.
Japan’s population peaked in
2005 at 127 million people. Cur-
rent projections forecast a decline
of thirty percent by 2050 to 89
million people. On average Japa-
nese women have only one child.
The birth rate must average 2.1
children per woman to maintain
the population.
At the same time, Japan’s popu-
lation is among the oldest in the
world, averaging 43 years of age.
By the year 2050, the average Japa-
nese person is predicted to be 61
years old.
During Japan’s 2007 Children’s
Day, the government noted that
the number of children in Japan
had declined for the 26th con-
secutive year. Two thousand jun-
ior and senior high schools have
closed due to lack of children, and
some of these buildings are be-
ing converted into senior care
centers. Pediatricians are chang-
ing their specialty to geriatric
care, while some lonely seniors
pretend child-like robot dolls are
substitute grandchildren.
Brian Clowes, writing for Hu-
man Life International, declares
“if a government promotes “fam-
ily planning” for decades, if it
drills into the people’s heads the
idea that children are messy,
noisy, expensive, and bad for the
environment, once it has pro-
moted and funded millions and
millions of abortions, there is
really no way back.”
He cites as most problematic
young Japanese women’s aversion
to marriage. Seventy percent of
young single women say they have
no intention of getting married.
“The only solution to the plague
of depopulation is to rekindle the
love of God and children in the
people’s hearts. The Japanese
must undo three decades of anti-
natalist propaganda with an in-
tensive program of teaching the
people the value of family, the
beauty and joy that children pro-
vide, and the satisfaction of fidel-
ity to a husband or a wife until
death,” Clowes writes. (CNA)
“On the part of some dioceses,
there have been interpretive
documents that inexplicably aim
to limit the ‘motu proprio’ of the
pope,” he said earlier this month.
The archbishop’s comments
come in response to “interpreta-
tions” of the motu proprio sup-
ported by the bishops of England
and Wales. Cardinal Cormac
Murphy-O’Connor provoked
outrage from some Catholics af-
ter his commentary on the docu-
ment claimed that priests still
needed to ask permission from
their bishops to celebrate the
Tridentine Mass. Cardinal
Murphy-O’Connor also said that
He criticized young Catholics
who favored the old rite, saying
“it is a mystery how one can be
nostalgic for something one had
never experienced.” He also
praised “liturgical scholars” who
“have published articles which
carefully pick apart the reason-
ing behind the papal document.”
Damian Thompson, writing for
the Daily Telegraph, defended the
papal motu proprio. “By failing
to welcome the latest papal initia-
tives or even to display any inter-
est in them, beyond the narrow
question of how their power is af-
fected, the bishops of England and
Wales have confirmed Benedict’s
low opinion of them.” (CNA)

Pope calls Christians to protect planet, says rich nations shouldn’t abuse resources of poor countries
VATICAN CITY, November 27,
2007—Benedict XVI says a “moral
awakening” in favor of the envi-
ronment is needed, and rich coun-
tries should not abuse the re-
sources of developing nations.
This exhortation forms part of
the message sent in the Pope’s
name by Archbishop Fernando
Filoni, “sostituto” of the Vatican
Secretariat of State, to the 92nd
Social Weeks of France, celebrated
in and around Paris from Nov. 16
to 18.
The pontifical message affirmed,
“It is necessary to rejoice at the fact
that our contemporaries recognize
more and more the need for a lasting
development in order to leave to fu-
ture generations a truly inhabitable
planet, in the perspective offered by
the Creator.”
The text voiced fears of men and
women of today, such as “exhausting
the resources of the planet, the rapid
thawing of the glaciers, the increase
of the greenhouse effect, the increase
of natural disasters, excessive emis-
sion of carbon dioxide.”
“These are some of the warning
signs that call for a moral awakening
in favor of the earth,” the Pope as-
serted. “Once again, poorer countries
will have to suffer the most serious
consequences provoked by the atti-
tude of the industrialized world and
the trust—sometimes excessive—in
scientific and technical progress.”
Benedict XVI said that God gave
man his Spirit so that, with the use of
reason, humans may design projects
“oriented toward permitting a better
distribution of the natural resources
and of the goods of the earth,” includ-
ing a restrained use of forests and
biological reserves.
“The richest nations are called not
to abuse improperly the resources of
the developing countries without re-
turning to them the revenue derived
from the resources of their land and
underground,” he affirmed. “It is a
matter of the elemental principles
of justice and equity and the uni-
versal destination of the goods of
the earth. Besides, it is a work sys-
tem about which it is necessary to
reflect.”
The Pope asked that each Chris-
tian “adopt new behaviors in or-
der to serve as guardians of nature
and the environment. Human in-
telligence has many possibilities
for stimulating a new, lasting de-
velopment.”

A4
EDITORIAL
Moral revolution
THE call for moral revolution is nothing new, says the
CBCP President. But the resolve is. He says, “As a
response to the state of moral bankruptcy in public life, of
probably irremediable loss of credibility and trust, a call has
been made for ‘moral revolution’. If only to stop our
country from continuing to become a ‘social volcano’
(Heaven help us!), we support the ideal of a ‘moral
revolution’—moral transformation, moral renewal, moral
reform. The CBCP has proposed it before in many ways
through the years.”
But of course the Filipino is generally moral. Here and
abroad, the Pinoy exudes the values of goodness in a much
better degree than his global contemporaries. What is
verging on moral bankruptcy, if not indeed has already
fallen headlong, is Philippine politics—which is the art of
governance and public service. Sadly, politics in this country
has degenerated into a convenient arena of graft and
corruption. The system of governance is so made up
through and through with opportunities for corruption,
influence-peddling, buyout of personal or institutional
loyalties and the indiscriminate use of public funds for
partisan or personal purposes.
If we are what we are today, says an earlier CBCP
statement—a country with a very great number of poor
and powerless people—one reason is the way we have
allowed politics to be debased and prostituted to the low
level it is now.
While public office is a public trust that is meant for the
good of civil society, politicians look at it as a means of
enrichment and a source of influence and power for self
and family enlargement. It has become customary for
public office to be considered and treated as some sort of
private property to be passed on from one generation to
another in the manner of “family dynasties” where
distinctions are not made between public funds and family
or private resources.
Immediately, one shoots the question: why should this be so
in a nation where the vast majority of the people are
Catholics and Christians? Strangely enough, Philippine
politics is largely impervious to the Gospel—it denies, to
everybody’s shame, the proud claim to the name Christian.
The call for moral revolution is a tall order, indeed. But it
is in order. The immorality of contemporary governance
has bludgeoned into endemic and cultural proportions to
invite a deeper and more massive revolution—indeed more
radical than the euphoric past EDSAs.
The tall order is to unite in a common resolve to clean up
and to renew the most harmful aspect of national life—
today’s kind of politics.
“Let us do it,” says CBCP President Archbishop Angel
Lagdameo. “To start this moral revolution, I must cease to
be dishonest, unjust and unfair to my fellow Filipinos. I will
tell and act on the truth that I confess or affirm. I will return
what I have unjustly and deceitfully acquired. Only then
can I ask pardon from God and the people I have wronged.”
And, come to think of it, this is the moral fiber from which
reconciliations, which is the unceasing call of the present
dispensation though gaily unheeded, are made of.
A call to respect and defend life
AT this point in the history of our country it is crucial that
people motivated by religious faith develop a deep appreciation
for the fragility of our islands’ life-systems and take steps to
defend the Earth. It is a matter of life and death. We are
aware of this threat to life when it comes to nuclear
weapons. We know that a nuclear war would turn the whole
earth into a fireball and render the planet inhospitable to life.
We tend to forget that the constant, cumulative destruction
of life-forms and different habitats will, in the long term, have
the same effect. Faced with these challenges, where the
future of life is at stake, Christian men and women are called
to take a stand on the side of life.
We, the Catholic Bishops of the Philippines, ask Christians
and all people of goodwill in the country to reflect with us
on the beauty of the Philippine land and seas which nourish
and sustain our lives. As we thank God for the many ways
He has gifted our land we must also resolve to cherish and
protect what remains of this bounty for this and future
generations of Filipinos. We are well aware that, for the
vast majority of Filipinos, the scars on nature, which
increasingly we see all around us, mean less nutritious
food, poorer health and an uncertain future. This will
inevitably lead to an increase in political and social unrest.
(What is Happening to Our Beautiful Land: A Pastoral Letter on Ecology, 1988)
ISSN 1908-2940
CBCP Monitor
P r o ta g o n i s t of Tr u t h , Promoter of
Pedro C. Quitorio
Editor-in-Chief
Pinky Barrientos, FSP Kris P. Bayos
Associate Editor Feature Editor
Melo M. Acuña Rosalynn Garcia
Managing Editor Marketing Supervisor
Dennis B. Dayao
Ernani M. Ramos
On-Line Editor
Circulation Manager
Roy Q. Lagarde Marcelita Dominguez
News Editor Comptroller
The CBCP Monitor is published fortnightly by the CBCP
Communications Development Foundation, Inc., with
editorial and business of fices at 470 Gen. Luna St.,
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Editorial: (063) 404-2182. Business: (063)404-1612.
Email: cbcpmonitor@cbcpworld.net
Website: www.cbcpworld.net/cbcpmonitor
Opinion
Bp. Guillermo V. Afable, DD
DADITAMA
IN the workshops, during the last
Mindano-Sulu Pastoral Conference XIII
held in Surigao City last October 22-26,
two strands coming from the recommen-
dations of the delegates on restoring moral
values through the Basic Ecclesial Com-
munities (BEC) were the following: 1) “Re-
storing moral values through sustained
gradated integral faith formation among
BECs (addressing concerns on family, en-
vironment, good governance…etc”). 2)
“Developing a spirituality of BEC that
gives focus on Simplicity, Truthfulness and
Honesty (witnessing the life of Christ).”
Surely, the foregoing recommendations
seek the attainment of a mature faith and
adult faith that give a strong and clear wit-
ness to Christian living that shall be a
“light to the world and the salt of the
earth.” With such kind of faith, every in-
dividual Christian and Christian commu-
nity will become an effective transforma-
tive agent able and willing to contribute
in turning around the tide of moral dete-
rioration in all levels of Philippine soci-
ety.
The late John Paul II in his Apostolic Let-
ter Novo Millennio Ineunte (2001) dwelt on
the pastoral revitalization the Church
needs to undertake in the third millennium
which he himself said needs pastoral plan-
ning. First and foremost among these pas-
toral priority is on holiness.
Reflecting on holiness, he brings up this
conviction about baptism. “Baptism is a true
entry into the holiness of God through the
incorporation into Christ and the indwell-
ing of his Spirit. It would be a contradic-
tion to settle for a life of mediocrity, marked
by a minimalist ethic and a shallow religi-
osity.” And he continued to say, “It is high
time to re-propose wholeheartedly to ev-
eryone this high standard of ordinary
Christian living: the whole life of the Chris-
Update on the National
Rural Congress
AT the beginning of this year during our
CBCP Plenary Assembly, we issued a pas-
toral statement on “The Dignity of the Ru-
ral Poor,” which called for a National Ru-
ral Congress to commemorate the first
one held forty years ago in 1967.
In July 2007, the organizational struc-
ture and process for NRC II were ap-
Peace proved by our Plenary Assembly. Two
parallel secretariats were set up for local
consultations at the diocesan and sub-re-
gional levels. The Media and Research
Offices were also activated to help the
NRC Executive Committee.
To give more time for preparations, the
timetable of the NRC phases has been
moved. Phase One consisting of local con-
sultations will take place mostly in Janu-
ary–March 2008. Phase Two which con-
sists of the national-level congress (or
congresses in four clusters) is being
planned to take place some time in May
or July 2008. Here are the recent devel-
opments:
1) The ad intra secretariat (NASSA/BEC/
Layout by Denz Dayao
ECIP) has already distributed a standard
format for the diocesan consultations
on the role of BECs in rural develop-
ment. This will be further explained at
the National Social Action General As-
sembly in Roxas City on Nov. 28-30.
Restoring the post-
baptismal
catechumenate
tian community and of Christian families
must lead in this direction.” (NMI, 31)
How can we form ordinary Christians
towards this “high standard of ordinary
Christian living”?
In the same chapter, the late John Paul II
tells us of the necessary program to fol-
low in the pursuit of holiness. He says,
“training in holiness” must integrate the
resources offered to everyone with both
the traditional forms of individual and
group assistance as well as the more re-
cent forms of support offered in associa-
tions and movements recognized by the
Church.” (NMI, 31) He speaks, therefore,
of reclaiming and rediscovering the tradi-
tional helps to spiritual development as
well as taking cognizance of the new forms
of support that the new ecclesial move-
ments and communities offer to the
Church and have undoubtedly born much
fruit in a vibrant living of communion and
mission in the Church.
The foregoing considerations led me to
revisit and reconsider closely the Vatican
II mandated restoration of the
Catechumenate for adults (SC 64-66, AG
14) as a pastoral model towards attaining
the much needed moral revolution.
The Catechism of the Catholic Church
describes the process of becoming a Chris-
tian as a “journey and initiation in several
stages” (#1229). The first centuries of the
Church saw the practice of the long pe-
riod of the catechumenate for adults (#1230).
But when infant baptism becomes the
usual practice, this would require the post-
baptismal catechumenate. (#1231) In #1612
of the Catechism for Filipino Catholics, it
says that the catechumenate is “a dynamic
process of Christian faith formation which
involves the whole community in a vari-
ety of ministries that focus on the Word of
God and dominant Christian symbols.
Abp. Antonio J. Ledesma, SJ, DD
Pastoral Companion
2) The ad extra secretariat (PMP/AMRSP/
RPS) has finalized its schedule of 13 sub-
regional consultations on rural issues.
The ZAMBASULI sub-region will have
its consultation in mid-November while
the rest will take place during the first
quarter of 2008.
3) The CBCP Research Office has con-
vened two meetings of research insti-
tutes on rural poverty issues. On Oct.
12th, four government agencies (DAR,
DA, DENR, and NAPC) were also in-
vited to share their research findings on
agrarian reform and rural development.
4) A working group has met twice at the
Loyola School of Theology to help pre-
pare a summary of the Social Teachings
of the Church for reference in the NRC
consultations. Other groups have also
taken the initiative of compiling a sum-
mary of CST principles.
5) The CBCP Media office has been work-
ing out plans for the wider dissemina-
tion of NRC proceedings. A website on
the internet has recently been installed
to share available research findings and
NRC updates. The website is:
www.cbcponline.net/nrc2
6) Ongoing efforts are being made to ac-
cess funding for NRC activities. How-
ever, in the spirit of self-reliance, the di-
CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
It is clear to me that the above described
itinerary of Christian initiation for adults
preparing for baptism which the
catechumenate provides, can serve as a
model for the re-initiation of our adult
Catholics. The catechumenate can also be-
come a model for the post-baptismal
catechumenate of baptized infants and chil-
dren. Is this not perhaps something that
local churches in Mindanao-Sulu should se-
riously consider as they seek to plan out
the pastoral initiatives necessary to attain
the integral spirituality and moral ascen-
dancy of BECs?
Earlier, I recalled that the late John Paul
II made specific reference of new forms of
assistance towards holiness which have
been offered by “associations and move-
ments recognized by the Church.” Many
times, these new associations and move-
ments have not been received well enough
by local Churches despite the official dec-
larations to precisely welcome, encourage,
support these new realities in the Church
(PCP II, 612) because they have been raised
up by the Holy Spirit to renew the local
Church. (PCP II, 611)
One such group, among others, present
in Daditama, Cagayan de Oro,
Zamboanga, Basilan, Marawi, that is re-
ally worth looking into are the Neo
Catechumenal Communities. I personally,
have welcomed them in the Diocese of
Digos. I am convinced, after having been
able to journey with them, that we have
much that we can learn and possibly adapt
from them that would be most useful for
our BECs. They too have much to offer our
adult faithful towards maturing in faith.
Other ecclesial communities and move-
ments recognized by the Church, I am sure
are also gifts to the Church. This is pre-
cisely why John Paul II tells us to welcome
and integrate their support.
ocesan and sub-regional consultations
will have to depend on local resources
in case outside support is lacking.
7) In line with our consultations on agrar-
ian reform and rural poverty, NRC
Execom members (Bishop Pabillo and
myself) have been following up with
DAR and Malacañang current land is-
sues raised by PARRDS, UNORKA, and
the Sumilao farmers. (The Higaonon
Sumilao farmers are currently on a long
march from Impasug-ong, Bukidnon, to
Manila to reclaim the land denied them
more than a decade ago under a land
conversion scheme that was never car-
ried out.)
8)Members of the CBCP Permanent Coun-
cil (incoming and outgoing) and all other
bishops are invited to a special forum
on “Agrarian Reform and the Church: A
CARP Briefing and Reflections.” This
will be held on Nov. 28 at 1:00 – 7:00
p.m. at the Pius XII Center, U.N. Avenue,
Manila.
Much interest has been generated in
NRC II from church circles and the gen-
eral public, including government agen-
cies. Any further inquiries can be coursed
through any of the two NRC secretariats,
or the CBCP secretariat or the NRC II
website.
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
Sr. Mary Pilar Verzosa, RGS
Love Life
DO you know that many years ago, there was
an Episcopal Commission on Pro-life separate
from the Commission on Family and Life? That
was about three decades ago, and the only
bishop I recall who chaired it was Bishop
Qurexeta of Jolo. I don’t know why that com-
mission on pro-life was stopped. All I can re-
member is that when the Chair of ECFL,
Bishop Jesus Varela, was about to retire, his
commission was changed to Episcopal Com-
mission on Family and Life, with Archbishop
Paciano Aniceto as the present Chair. In the
meantime, a new commission was formed—
the Episcopal Commission on Bioethics, right
now being headed by Bishop Jose Oliveros of
Malolos.
Although Pro-life Philippines is an inter-
faith, non-government organization, I am of-
ten invited to help in the training of diocesan
and parish family and life workers. We are
recognized as a resource organization for
books, video tapes, training manuals and bro-
chures on issues involving respect and care for
life from conception to natural death. We are
at the forefront in the lobby to stop the legal-
ization of abortion, contraception, euthanasia,
divorce and homosexual unions. Lately, we
have had to confront the aggressive implemen-
tation of the so-called “safe sex” programs in
schools that teach the youth to use contracep-
tives and different ways of engaging in sexual
pleasure to prevent pregnancy and sexually
transmitted diseases—a deliberate lie.
Our staff and volunteers are engaged in vari-
ous pro-life programs under these Biblical
names:
Project Gabriel—those who “announce the
good news of love, life, marriage, family, sexu-
ality and fertility. These are through forums,
conferences, training seminars, the radio, tele-
vision, the internet and even the cell phones.
Project Michael—those who “defend us in
battle” against Satan and his devils who are
promoting destruction of Life and Family
through senate and house bills, local govern-
ment ordinances and policies, private organi-
zations and international funding agencies for
abortion, contraception and euthanasia.
Kidney transplant—
magnet for medical tourism
“RP hosts international medical tourism
meet in November” (M.B., Oct. 5, 2007)—This
news headline bannered the Department of
Tourism’s (DOT) drive to corner $2 billion
worth of earnings per year from the various
services offered in its emerging medical tour-
ism industry. This is a $20 billion worth of
offshore healthcare services offered by Asian
Countries like Thailand, India and Singapore
to clients in industrialized countries who pay
as much as ten times what they would pay in
these countries.
Filipino doctors, who are trained special-
ists in the best medical schools in the U.S.
and U.K. are recognized internationally for
their skills – from simple non-invasive medi-
cal procedures and other post treatment re-
covery to the most complicated vascular and
transplant surgery – organ transplant, bone
marrow and stem cell transplant. Realizing
that our competitors India and Thailand were
much ahead in experience, the DOT’s strat-
egy is to “focus on key services which we are
exceptionally good at”.
Former Trade Secretary Rizalino S. Navarro
added further that “the Philippines may still
be lagging in terms of invasive medical pro-
cedures such as heart by-pass surgery and kid-
ney transplants, given the limited appropria-
tion for health care services.” Mr. Navarro is
not updated. The National Kidney and Trans-
plant Institute has a record of 99% + success
rate in kidney transplantation and this is rec-
ognized by the countries who have sent their
patients here like Israel, Australia, Canada,
United Arab Republic, etc. However, the num-
ber of foreign kidney transplant patients has
been limited only to 10% since the balance of
90% should be donated to Filipinos accord-
ing to the guidelines of the National Ethics
Committee.
With the holding of the International Medi-
cal Tourism Conference here in Manila (No-
vember 21 to 23), promoter agencies for cli-
Melo M. Acuña
DADITAMA / A6
Issues and Concerns
THERE’S no doubt able-bodied and strong-
willed Filipinos would seek greener pastures
elsewhere. Of course, there would be the ben-
efits of overseas employment, say in Italy,
where I dropped by almost a month ago.
One wouldn’t feel alone for there would al-
ways be company during days off. There would
always be associations such as Bicolnon, prayer
communities including El Shaddai and frater-
nities such as the Alpha Phi Omega with Brigg
Birjuega in Milan and other European coun-
tries.
During this writer’s limited stay in Italy, I
had the chance to see the Philippine Consulate
in Milan and the Embassies of the Republic of
the Philippines in Rome and the Holy See.
These embassies do represent Philippine gov-
ernment and authorities. They can be consid-
ered the Filipinos’ homes away from home.
They do seek refuge in embassies when Filipi-
Opinion
Intensifying Pro-life in
parish programs
Project Veronica—in the spirit of St. Veronica
who wiped the bleeding face of Jesus on the
road to Calvary, are the counselors who see
the face of Jesus in the wounded and distressed
girls, women and men seeking guidance and
referrals through our telephone hotlines or in
our crisis centers. They also go to the mater-
nity wards in hospitals to bring God’s forgive-
ness and healing to those who have just aborted
or lost their babies in miscarriages or still birth.
Project Rachel members are the women who
have experienced abortion, contraception or
sterilization. They have reconciled themselves
to their babies and to God, and are now ready
to volunteer for pro-life activities. They are
excellent counselors to pregnant women con-
templating abortion. They accompany women
who have just aborted to the Tomb for Aborted
Babies in La Loma and encourage them to go
to confession and have Mass offered for their
baby. Many of them bravely speak out in con-
ferences and radio programs to express their
regret that they were not properly advised at
the time they were in crisis, having made the
wrong decision to abort, and having to go
through many years of depression, guilt, an-
ger, and other dysfunctions. They meet regu-
larly, praying especially the Rosary for Life to
stop all abortion.
Project Raphael—on the other hand, are the
men involved in the abortion, contraception,
sterilization (of themselves or of their wife),
domestic violence or sexual abuse. Angel
Raphael, who cured the blind Tobias, is their
patron. These men have come to realize that in
an abortion, they surrender their role as pro-
vider and protector of the most vulnerable
person that God has given them—their own
son or daughter. Many of them, like the
Rachels, also undergo post abortion trauma—
turning to more violence, anger, distrust of
women, or to homosexuality in order to avoid
responsibility for their sexual exploits. But
unlike Project Rachel, this Project Raphael does
not have many members yet. Most men are in
denial of the severe effects of abortion in their
life. And so we challenge them with these
words—”A father is a father, whether the baby
Jose B. Lugay
ents in the U.S., Canada, South Korea, KSA
and Gulf States (UAE, Oman, Kuwait, Bahrain,
Qatar) Australia, Germany, etc., were DOT—
sponsored guests with subsidized air-fare and
hotel accommodations and free sampling of
body massage in wellness spas. While the
promoter agencies earn much from tourists
patronizing Manila’s wellness spas and its
brand of “Filipino hilot”, and from plastic sur-
gery and eye laser treatments in about 100
medical clinics in Metro Manila, the promoter
agencies want to earn more, much more! Their
target is the 10 to 15% commission that they
would earn from kidney transplantation about
$4,000 per transplant patient.
With the connivance of doctors and middle-
men, living non-related donors (LNRD) had
been exploited from the poor communities
around Rizal Park, Bacoor, Baseco,
Novaliches, Addition Hills, Batasan, etc.
With Philippine media’s exposure, the De-
partment of Health (DOH), in 2002, estab-
lished the Philippine Organ Donation Pro-
gram (PODP). This defined the process of how
living volunteer donors may be accepted as
kidney donors. The Administration Order
created a National Ethics Committee on liv-
ing organ donors and an accreditation body
to approve hospitals where transplantation
surgery may be performed. The Order also
stipulates that foreign patients may be al-
lowed to receive kidneys from Filipino pa-
tients but limited to not more than 10% of
the total transplants performed in a particu-
lar institution, and only if a Filipino recipi-
ent is not available. This was written when
medical tourism was not yet known. Now
the “business-minded” hospitals are ques-
tioning what is the basis of the 10% limit.
The DOH has stated strongly that “All health
and health-related facilities and professionals shall
not allow the trade of kidney vendors. Violators
shall be penalized through cancellation of licenses
and other sanctions.” Without the medical tour-
A home away from
home
nos run away from cruel employers as in em-
bassies situated in the Middle East.
Filipinos look upon embassies as their sanc-
tuaries, where they would feel safe and cared
for. It is in these embassies that Filipinos re-
new their passports. It is in the embassies
where they seek consular assistance. Our am-
bassadors are expected to be in their assigned
posts most of the time, unless they’re sum-
moned back home for consultations or brief
vacations.
From November 5 to 8, this writer regularly
shuttled between our embassies in Rome and
the Holy See (Vatican). At the Philippine Em-
bassy in Rome, an eerie feeling would greet Fili-
pinos on their first visit. Instead of having a
compatriot to greet you, one would see collec-
tion booths of PhilHealth, OWWA and other
agencies even before one reaches consular win-
dows. I never caught a glimpse of Ambassador
is dead or alive.” It is hard to imagine how
many men are harboring so much negative
spirit because healing has not begun in their
life—men who are the source of so much vio-
lence and destruction in our society now.
Project Elizabeth—with Mary who visited
her cousin Elizabeth, both of them pregnant,
these volunteers teach sexuality and fertility in
the context of Christian values and not for popu-
lation control. These dedicated women, and
some men, go to the rural and urban poor ar-
eas with their visual aids, charts, pencil and
paper to encourage our couples to live the natu-
ral family planning way and avoid artificial
contraception or ligation.
Project Jacob—is for responsible fatherhood.
We pray for more men to rise up to their prom-
ises made on their wedding day and be shining
examples of manhood to the young boys sur-
rounded by many temptations towards por-
nography, sexual addictions, drug and alcohol
abuse, laziness and irresponsibility.
And finally, Project Joshua – the Prayer War-
riors. Joshua is Hebrew for Jesus, Savior. All
who have attended our Pro-life seminars know
by now who “Baby Joshua” is. This is the name
we have given to the model of a three month-
old fetus we use to demonstrate that the un-
born baby is not just a mass of blood and tissue
but fully formed at that stage. We then invite
everybody to pray for a baby in danger of abor-
tion. I am sure we have saved thousands of
babies and mothers from abortion because of
our “Spiritual Prayer of Adoption for the Un-
born”.
There is room for everyone in the pro-life
movement. All can participate in their own
way—speaker, counselor, researcher, writer,
organizer of seminars, service crew during
seminars, donor or benefactor, subscriber to
the pro-life magazine, or prayer warrior—YOU
are needed. Please get involved and stop this
senseless killing of our babies, destruction of
the moral values of our youth, and the break-
ing up of our families.
To join or to invite Pro-life to your parish,
diocese or school, contact our office at (632)911-
2911 or my cellphone 0920-945-5494.
Laiko Lampstand
ism drive, it was difficult for each hospital
with “conscience” to ward off the temptation
to earn millions out of kidney transplanta-
tion on foreigners. With the present medical
tourism drive, the temptation becomes more
difficult to resist. After all, the DOH can not
just revoke a hospital’s license without an
outcry from all the other patients who will
lose needed medical services for them.
We quote an article entitled “ORGAN (KID-
NEYS) FOR A FEE OR FOR FREE:” “For a
vendor, the income (from donating a kid-
ney) may open a chance to improve life. Of
the 237 in our survey, 120 thought that finan-
cial need was a good reason to sell; 69 claimed
they themselves would sell if they have no
other option to raise money for their needs.
Of the 10 original donors at the National
Kidney and Transplant Institute (NKTI) Pro-
gram, 4 retracted consent when they found a
job. Where wealth and general opportunity,
is drastically unequal, the poor with little or
nothing else to depend on, are anxious to
sell. It appears heartless to remove this op-
tion and make their range of options even
less and their position worse.”
“According to the 12 vendors interviewed,
two used the money to help a sick relative,
four started a business (taxi, tricycle, billiard
hall, sari-sari store), one built a house and
one paid a debt. Still it is acknowledged that
many of the poor are ignorant of how to in-
vest money or they are saddled by poor val-
ues and bad habits... A volunteer may be psy-
chologically, spiritually or financially
harmed if prevented from donating espe-
cially if he sees good reason for doing so.”
The regulation to prevent the sale of kid-
neys is there. The implementation is diffi-
cult. If DOH is in a quandary what to do,
may be it is time for the Church to intervene
in this looming embarrassing national prob-
lem—that is, the Philippines will become the
kidney market of the world!
Philippe J. Lhuillier (reported to be out of his
post most of the time). It is at the Philippine
Embassy in Rome that I saw the Philippine flag
hanging from a wire though tied to a pole, which
every Boy Scout knows and would never allow.
Any businessman who may be interested in
doing business with the Philippines may not
feel the warmth of our famous hospitality
should he opt to drop by the Philippine Em-
bassy in Rome. This writer does not subscribe
to feng shui but such an arrangement or office
layout would deter better diplomatic or busi-
ness relations.
A Filipina who came from Florence was teary-
eyed when employees began serving her and
other clients at 10:30 A.M. instead of the regu-
lar and prescribed office hours at 9:00 A.M.
Courtesy is expected from Philippine embassy
employees. However, for one or two or more
reasons, this Filipino swore she was not ac-
A5
Bp. Leonardo Y. Medroso, JCD, DD
Tidbits
Marriage tribunal, the
judge, and the cross
LODGED in the center of the Church matrimonial court is the
judge. Off hand one may portray him as a cold individual,
withdrawn, stern, detached, unyielding. For after all, he is sworn
to ferret the truth out of conflicting issues and to hand down
objective judgment among the contending parties. So, he must
be a serious individual, forbidding in stature. But that is an
unfair picture of the most important person in the ecclesiasti-
cal court of justice. For if it is true to aver that the judge must be
impartial and fair, it is as well true to say that any good judge
worth his salt must be humane, possessing that sensitivity of a
person who understands well what it is to be human and there-
fore has a good grasp of how fallen human nature expresses
itself in its behavior.
Deciding what justice, mercy and compassion demand is the
primary work of the judge. It is no easy task, rarely pleasant, to
have to pass judgment on issues wherein the interests of one
must give way to the rights of another. And yet that is the bur-
den placed on the shoulder of those who exercise judicial power
in the Church. It is a burden that should be felt no less in mar-
riage cases than in other judicial or extra-judicial matters a tribu-
nal is asked to address. Indeed, in marriage cases the burden
should be felt even more intensely, as here people’s lives and
their faith are affected in powerful ways. The judge cannot set
aside his responsibility to judge, to choose, to balance, solely
because he is afraid that his decisions might adversely affect the
lives of those who come to the Church tribunal for answers.
In law, the judge has to be faithful to the canonical proce-
dures. This is a modus operandi demanded from one who exer-
cises the judicial power, a series of activities that is to be car-
ried out by the judge in accordance with the procedures laid
down by the legislator. They are not arbitrary rulings or mere
formalisms, but the fruit of proven experience that will shield
him from subjective acts or decisions prejudicial to the parties
involved.
On the other hand, in his struggle to reach a fair judgment in
concrete cases as he faithfully observes the rigor and demands
of procedural law, he is at the same time asked to dig deep into
his core, touching base with his wisdom born from continuous
study of the law and his vast experience. After all he is dealing
with the complexity of human persons who are breathing re-
alities with feelings and all. For that he should ever be aware
that each concrete case demands a treatment that goes beyond
the mere interpretation of the law or its rigid application. Pro-
cess presupposes a judge who meticulously weighs all circum-
stances of the case and reaches a decision that is just in the
concrete case. It is a mental act, subjective in essence, but in the
assessment of the concrete case it takes equity foremost in the
mind. This truly is an act of a wise man.
The judge is therefore placed in a delicate task of mediating
between the canonical system and persons submitted to its ac-
tion; between the majesty of the law and the concrete individu-
als who are contending that their rights be granted; between the
matrimonial bond that is defined by law as indissoluble and the
spouses who contest that from the start there was no such bond.
A grave task it is for any judge. But Mother Church comes to his
help. She proposes that he should consider well the personalist
objective as presented by John Paul II in his Address to the Tri-
bunal of the Roman Rota, 27 January 1997.
Here, the Holy Father observed that the Second Vatican
Council’s vision of marriage and family contains personalist
aspects. As this view of marriage has entered in the codifica-
tion of 1983 Code of Canon Law, the Holy Father has been
asking what would be the juridical consequences that would
necessarily flow from these personalist aspects of marriage
and family. His answer is to place the persons at the center of
the civility of love. For him this approach will not exclude the
law. In fact “it demands it, leading to a rediscovery of law as an
interpersonal reality and to a vision of juridical institutions
that highlights their constitutive link with persons themselves,
which is so essential in the case of marriage and the family”
(Address of John Paul II, 27 January 1997, 3).
It means that correct interpretation of the law and its appli-
cation can only happen when the person involved is consid-
ered in all his/her reality and duly appreciated. Law is an in-
terpersonal reality; juridical institutions demand the constitu-
tive link with persons themselves. Hence, there is no conflict
between law and the interpersonal aspects of marriage. Take
for instance the “relations between the spouses, in fact, like
those between parents and children, are constitutively rela-
tions of justice, and for that reason have in themselves juridical
significance. Married and parent-child love is not merely an
instinctive inclination, nor an arbitrary and reversible choice,
but is rather a love that is due” (op. cit.).
In the same breath the judge, assuming a personalist ap-
proach in handling matrimonial cases, should also be aware
that making decisions about other people’s lives is to take up a
heavy cross. We cannot avoid this burden by removing from
the judicial processes those parts which are particularly diffi-
cult and those instances where our decisions are likely to be
unpopular or unpleasant to the parties in question. To lay down
this cross, that is, to attempt to avoid the pain that attends the
decision making process is to remove from our deliberations,
from the workings of our tribunals, the very thing that makes
all that we do human and holy. It is to remove the very thing
that connects us with the people we are serving.
On the other hand, to bear this cross must lead to some suffer-
ing on the part of the judge who helps in making decisions about
people’s lives. But this cross also leads to a recapturing of the life
and excitement that comes from the working with the law and
the facts, and with the human experience grounding those facts.
This cross illuminates the dignity in the judge’s work.
corded basic courtesies and prompt service. Maybe Ambassador
Lhuillier’s absence could have led to such practices. This corner also
learned there were no flag-raising ceremonies every Monday. This could
probably explain why nobody cares for the tricolor. It’s pathetic!
It is time for Foreign Affairs Secretary Alberto Romulo to request his
close friends and relatives abroad to visit Philippine embassies and
consulates in cognito, just to find out how our ambassadors, consuls gen-
eral and staff attend to diplomatic and consular concerns. It is in his
powers to recommend to President Gloria Macapagal-Arroyo to recall
non-performing diplomats and replace them with career officials. These
embassies are expected to assist the country’s newest heroes, our over-
seas Filipino workers. No wonder, Filipino migrants feel bad about
some embassies and consulates.
The Philippine Embassy to the Holy See under Ambassador Leonida L.
Vera has a staff attending to Filipinos and foreigners on official and per-
sonal business. I noticed foreign religious women regularly drop by Am-
bassador Vera’s office for consular assistance. The Philippine Embassy to
the Holy See is a stark contrast to Ambassador Lhuillier’s post. Filipinos
ought to be welcome in their embassies. They have a right to legitimate
services from our embassies and consuls because they’re Filipinos.
 CBCP Monitor
A6 Local News Vol. 11 No. 24
November 26 - December 9, 2007

Poverty ‘worsening’ in RP Clemency to prisoners

A CATHOLIC Church official has warned that
poverty in the country, particularly in rural
areas, is getting worse.
The head of the Catholic Bishops’ Confer-
ence of the Philippines, Jaro Archbishop An-
gel Lagdameo, said rural folks are losing the
momentum to fight poverty and that they
risk being overwhelmed by having no ac-
cess to education and health services.
He said that Filipinos don’t have to remain
poor, but difficult decisions had to be made,
to restart economic growth and make sure
the benefits of that were more equally shared.
Lagdameo made the comment recently
during a local consultation meeting in their
archdiocese for the second national rural con-
gress that the CBCP is organizing for next
year.
The meeting gathered around 200 leaders
representing various organizations of farm-
ers, fishermen, rural women, rural youth, in-
digenous peoples and basic ecclesiastical
communities.
“The main problems, including lack of
housing, education and access to health ser-
vices, have worsened,” said Lagdameo.
It is shocking to hear of rural folk reaching
only up to Grade IV because schools in their
areas do not offer higher grades
According to the prelate, “these problems
have persisted and even worsened despite
the passing of laws, such as the Comprehen-
sive Agrarian Reform Law and those on in-
digenous peoples.”
“We also hear of many villages without
doctors and nurses and health centers that do
not have medicines or ones with expired
drugs,” he further lamented.
“Poverty and lack of opportunities, espe-
cially in the countryside, are pushing many
to migrate to the cities or abroad,” he said.
(CBCPNews)
can’t be for political ends,
says church group
THE Ecumenical Voice for Peace
and Human Rights said that
while they are not against par-
doning convicts, granting such
right should not be at the expense
of political maneuvering.
The church-based group made
the statement in reaction to the
recent release of Pablo Martinez,
one of the convicted killers of the
late senator Benigno “Ninoy”
Aquino, Jr.
Fr. Joe Dizon, group convenor,
urged Arroyo for transparency
and made public the list of those
who are candidates for pardon.
He claimed the presidential
pardon given to Martinez includ-
ing that of former President Jo-
seph Estrada was made for the
administration’s political ends.
“If it is really not a political
maneuver, then it should produce
a list of those prisoners, cel-
ebrated cases or not,” said Fr. Joe
Dizon.
The priest called on Arroyo to
use her executive privilege in par-
doning convicts not for her own
“political inconvenience” but in
serving the “interest of justice.”
He said there are a lot of pris-
oners who are more qualified for
pardon but remain languishing
behind bars.
The priest also added that the
country’s system of granting par-
don to convicts has been slow-
paced for “common” inmates.
“That is why it is not surpris-
ing that the Martinez pardon was
seen as a political move from
Malacañang instead of it being a
humanitarian act,” Dizon said.
An executive secretary of the
CBCP prison commission earlier
said that Martinez was pardoned
so that the government could jus-
tify its decision for pardoning
Estrada.
This, according to Rodolfo
Diamante, chairman of the CBCP
Episcopal Commission on Prison
Pastoral Care, was to create only
an impression Arroyo is stand-
ing by its policy in granting par-
don to prisoners reaching the age
of 70,
“But the former president had
never entered the jail whereas
other people have been staying
in prison for over 20 years al-
ready,” said Diamante. (Roy
Lagarde)

‘Ours is a religion of peace,’ Bishop Gutierrez

MARBEL Bishop Dinualdo Gutierrez said the
appropriate response to violence is love,
mercy and justice for Christianity is a reli-
gion of peace and never of violence.
He said while the Old Testament espoused
“an eye for an eye,” the New Testament chal-
lenges every faithful to do his share in na-
tion-building.
In an interview with Veritas 846, Bishop
Gutierrez said he condemns the bombing at
the House of Representatives last Tuesday
night which caused the death of four persons
including Basilan Congressman Wahab
Akbar. He said people tend to react to inci-
dents of this magnitude but have never been
pro-active to prevent violent incidents.
“We could have been pro-active and
moved to prevent such an incident,” the prel-
ate added.
Gutierrez said everyone should do what
he could to contribute to the common good.
A person has to take care of himself physi-
cally and mentally, to internalize the Gospel
values of truth, justice, love and freedom.
Citing Pope John XXIII’s Pacem in Terris,
Bishop Gutierrez said government officials
should be sincere, not simply concerned with
skin-deep and superficial programs complete
with propaganda and slogans.
“They should be sincere in improving the
country’s situation, with special emphasis on
poverty alleviation and the development of a
civilization of love and peace,” he further said.
Gutierrez said NASSA and the Department
of Agriculture have already forged partner-
ships geared to develop the countryside for
sustainable agriculture.
“We’re simply getting down to work as
we will launch this partnership nationwide
by November 28 and 29 in Roxas City,” the
prelate said.
He said too much politics and politicians
neglectful of their duties would bring the
country and people nowhere.
“Everyone has his own duty to perform as I
call on everyone to reflect and think of things
that could be done to help others,” Gutierrez
concluded. (Melo Acuña)
Lagdameo: Moral
transformation is a must
CBCP President and Jaro (Iloilo)
Archbishop Angel N. Lagdameo
said that more than mere words
moral transformation is vital if
people have to feel the benefits
of economic growth.
“The call for moral transforma-
tion is imperative,” Archbishop
Lagdameo said. Moral revolution
is an important message of Ad-
vent, he added.
He said that while everyone
looks at Christmas as a season of
joy, “we should also take the op-
one should exert efforts to help
not only our families but our
communities.” He said it is most
appropriate for everyone to take
time and read the Bible, “at least
a chapter a day” and reflect how
we could contribute to lessen
poverty in our society.
Speaking over Catholic-run
Veritas 846 , Archbishop
Lagdameo said he knows differ-
ent people with different beliefs
can work together on how to re-
solve the country’s problems. He

Basilan prelate seeks justice for death of lawmaker
STILL upset by the death of Basilan Rep.
Wahab Akbar, a Catholic prelate challenged
the police to act forcefully on the blast that
rocked Batasang Pambansa complex.
Basilan Bishop Martin Jumoad said police
must double its efforts to bring justice to
Akbar and all the other victims.
“I appeal to the men in uniform to be hon-
est and committed in solving crimes,” he
said.
Jumoad said the increasing number of un-
solved crimes in the country will cause more
public distrust to the law enforcers.
He added that police authorities could
bring back their credibility by showing com-
mitment and dedication to their duties.
“The government must have the teeth in
solving crimes and prove that no one is
above the law,” he said.
Bishop Jumoad condemned the bombing
incident and urged the authorities to expe-
dite their probe, nab the killers and unmask
the masterminds and bring them to justice.
The prelate said the people of Basilan are
mourning the lawmaker’s death. “We have
a good relationship. Whenever he (Akbar)
had problems, he would always ask my
opinion,” said Jumoad.
“He was a man of sincerity, courageous
to his convictions, and approachable. We
condole with his family and pray for a
speedy solution of his killing,” he said. (Roy
Lagarde)
portunity to reflect on the root
causes of poverty and the needs
of our brethren, especially those
who need hope.”
As Catholics, he said, “every-
‘Running priest’ goes on fasting anew
ACTIVIST priest Father Robert
Reyes demonstrated his outrage
against the Arroyo government
through a “personal sacrifice.”
Reyes, also known as the “run-
ning priest” for jogging in sup-
port of social causes, “fasted” on
November 16 along with a mili-
added what is important is ev-
eryone recognizes the existence
of real social problems and do
something to help change the
situation. (Melo Acuña)
rifice. To combat material greed,
we will fast and go hungry. To
thwart political noise, we will
seek the core of silence,” said
Alcantara.
They also lamented the seem-
ing “lack of outrage” with the
“cynicism and helplessness” of

Group light candles for House blast victims

AN interfaith group has paid tribute to all
the victims of the deadly blast at the House
of Representatives.
Members of the Promotion of Church
People’s Response (PCPR) lit candles at St.
Peter’s Church in Quezon City last Nov. 14,
as they cry for justice for the victims of the
explosion.
They also called on for an independent
probe, saying they don’t trust the ongoing
police investigation.
What has been more doubtful, they said,
are the conflicting and “incredible” state-
ments given by the authorities about the in-
cident.
The group said investigators should ex-
amine all possible angles beyond the police
theory that Basilan Rep. Wahab Akbar, one
of the fatalities, was the main target of the
bombing.
“We cannot simply believe what they claim
on the Batasan bombing,” the PCPR said.
Before this, an explosion rocked the
Glorietta 2 mall in Makati City last October
19, killing 11 lives and injured over 100
people but investigators declared it was an
accident
The Batasan and Glorietta blasts occurred
while the administration of President Gloria
Macapagal-Arroyo is facing clamors for a
full-blown probe over allegations of corrup-
tion and bribery scams.
“We warn Malacañang and its agencies
against cooking a scenario towards a decla-
ration of Pakistan-style emergency rule or
whatever form of political repression on the
pretext of these bombings,” they said.
The group vowed that they will continue
the fight in pursuing the truth, justice and
accountability in all the unresolved issues
under the Arroyo government.
The PCPR is an organization composed
of over 100 religious congregations from the
Catholic Church and other Christian groups.
(Roy Lagarde)
tant group which he himself
founded.
His group set up a tent at the
People Power Monument along
EDSA from 3:00 p.m., until 4:00
p.m., of the next day.
Kubol Pag-asa convenor Dr.
Ruby Alcantara said the move
was to protest several issues
storming the Arroyo presidency.
The group cited the “cash
gift” controversy and alleged
human rights violations com-
mitted under the Arroyo gov-
ernment as some of the issues,
they said, people should de-
plore.
“To combat abuse, we will
employ the weapon of self-sac-
many people to fight alleged ir-
regularities in the government.
This, according to Alcantara,
has made many of those in
power, “more brazen” and
“without shame.”
“We must nurture our pas-
sion for anger at these evils and
wake ourselves from the slum-
ber of complacency and hope-
lessness,” he also said.
“We may not have instant re-
sults but those in power will sit
up and take notice as we begin
to fortify our inner spiritual
forces together against the lies,
and perversion of truth which
they have foisted upon the na-
tion,” he added. (CBCPNews)

CBCP head / A1 Cruz / A1 CBCP to / A1 Holy / A1 CBCP Commission / A1 Cardinals / A1

He said the country is no longer
looking for a band-aid solution but
a total solution that must be ap-
plied seriously.
The Church, he said, is calling
for character change because it is
aware that there are values, which
already have deteriorated and
must be healed, revitalized or re-
newed.
“We are consoled by the fact that
some of our public officials and
different sectors of civil society are
seeing such a need for moral revo-
lution,” Lagdameo said.
“May this attitude prevail…
may the number of good-willed
people increase. Not only investi-
gations one after another.” (Roy
Lagarde)
TV / A1
“Media is the cutting edge of
evangelization, in our day. It is
the pulpit of our modern
world,” he said.
Behind TV Maria operations
are auxiliary bishop of Manila
Bernardino C. Cortez , president;
Fr. James Reuter, vice-president;
Msgr. Jose Clemente F. Ignacio
Director and finance officer and
Fr. Joselito L. Buenafe, Assistant
director. (Santosh Digal)
not off the hook on the incident
that claimed at least three lives
and injured several others.
“While everybody should be
on the lookout, the government
has the bigger responsibility of
using its intelligence funds well
and not for political purposes,”
he said.
Caloocan Bishop Deogracias
Iñiguez, meanwhile, asked the
public to avoid making specula-
tions on the deadly explosion.
He said it’s bad enough that
some lives were lost, and mak-
ing baseless accusations would
only affect the ongoing investi-
gation.
“Making premature reactions
can agitate actions. Until the truth
comes out, everything remains to
be just mere speculations,” he
said. (CBCPNews)
Dev’t projects / A1
roads, water and electricity.”
“They are now into multi-
pronged approach and we have
shared our observations with
government authorities who
were responsible enough to
come up with relevant pro-
grams,” he further said. (Melo
Acuña)
their respective areas.
“The assembly hopes to give
the 240 delegates the opportu-
nity to share and learn from
their experiences in jail and
prison work,” he said.
The meeting, he stressed, will
also serve as an opportunity for
participants to assess, recommit
and evolve a plan for the prison
ministry; and give theological
and pastoral updating.
The ECPPC also lined-up
several activities for the three-
day event. Jesuit priest Fr.
Manoling Franciso will speak
on the theme of the assembly
while Sr. Hazel Suarez, R.C.,
will talk on Dialogic and Team
Ministry.
There will also be workshops
on various topics including Re-
storative Justice, Caring for the
Caregivers, Children in Con-
flict with the Law and Interna-
tional Instruments affecting the
field of Corrections.
The gathering will open
with a Mass to be led by
Antipolo Bishop Gabriel Reyes.
Puerto Princesa Bishop Pedro
Arigo, ECPPC chairman, will
preside the concluding Mass.
(CBCPNews)
cyclical by Pope Benedict
XVI, will be presented on
Friday, November 30th.
The presentation of the
document, the second of his
pontificate after “Deus
Caritas Est”, will be over-
seen by Cardinal Georges
Marie Martin Cottier O.P.,
pro-theologian emeritus of
the Pontifical Household,
and by Cardinal Albert
Vanhoye S.J., professor
emeritus of New Testament
exegesis at the Pontifical
Biblical Institute.
Yesterday the Vatican Sec-
retary of State, Cardinal
Tarcisio Bertone, confirmed
the stories that were pub-
lished in the Italian press
about the publication of the
pontifical document. During
an ecclesial event which
took place Thursday, the car-
dinal indicated that the en-
cyclical would be signed on
November 30th, the feast of
St. Andrew the Apostle.
“ Spe Salvi” was inspired
by the letter of St. Paul to
the Romans and will be
about Christian hope.
(CNA)
Aquino Jr.
Rodolfo Diamante, CBCP-
ECPPC executive secretary, said
more prisoners also deserve to
have that same privilege.
“It should not only be Martinez
that should be given the execu-
tive clemency because there are
other prisoners who have been
there for more than 20 years,” he
said.
“Regardless of age, those pris-
oners have suffered long in their
stay there and in effect they have
been rehabilitated so why do
they have to suffer that long,”
he said.
Diamante believes that con-
victed criminals could still
change if only they will be given
that piece of chance to transform
their lives.
He said that the country has
been criticized for having very
long jail term punishment.
“We should at least repair the
damage caused by their incar-
ceration by letting them out and
start a new life also,” said
Diamante.
“If we can give it to very influ-
ential people then why should
we deny it to these ordinary
people,” he added. (CBCPNews)
- Archbishop Angelo Comastri,
archpriest of the papal basilica
of St. Peter’s in the Vatican, vicar
general of His Holiness for
Vatican City and president of
the Fabric of St. Peter’s.
- Archbishop Stanislaw Rylko,
president of the Pontifical
Council for the Laity.
- Archbishop Raffaele Farina
S.D.B., archivist and librarian of
Holy Roman Church.
- Archbishop Agustin Garcia-Gasco
Vicente of Valencia, Spain.
- Archbishop Sean Baptist Brady
of Armagh, Ireland.
- Archbishop Lluis Martinez
Sistach of Barcelona, Spain.
- Archbishop Andre Vingt-Trois
of Paris, France.
- Archbishop Angelo Bagnasco of
Genoa, Italy.
- Archbishop Theodore-Adrien
Sarr of Dakar, Senegal.
- Archbishop Oswald Gracias of
Bombay, India.
- Archbishop Francisco Robles
Ortega of Monterrey, Mexico.
- Archbishop Daniel N. DiNardo
of Galveston-Houston, U.S.A.
- Archbishop Odilio Pedro Scherer
of Sao Paulo, Brazil.
- Archbishop John Njue of
Nairobi, Kenya.
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007 Features A7

VATICAN CITY, November 23,
2007—”World Family Day” is an
opportunity to respond to the
multiple attack against the fam-
ily and encourage married Chris-
tian couples and bishops, this ac-
cording to Alfonso Cardinal
López Trujillo, president of the
Pontifical Council for the Fam-
ily, who hosted a meeting with
reporters about the upcoming
World Meetings of Families
scheduled for January 16-19 in
Mexico City, which the Pope
wants to attend himself.
The title of the gathering is The
Family: Educator in Human and
Christian Values. It will be pre-
ceded by a pastoral theological
congress that should see some
20,000 delegates attend, said
Norberto Cardinal Rivera
Carrera, archbishop of Mexico
City.
Work is already underway to
choose topics, logo, hymn and
organization, he noted, in the cer-
tainty that “that the future of our
world and civilization depends
on the family.”
“Even though there has been
no confirmation, let us hope that
the Pope may make the pilgrim-
age to [Our Lady of] Guadalupe.
There are his wish [to come] and
the Mexican people’s desire to
welcome him,” he added.
Cardinal Trujillo also an-
nounced that the next assembly
of his dicastery, set for the first
week of April, will address the
issue of grandparents’ role in the
family.
“The Pope recommended we
think through the role they can
play today,” he said. “To us it is
something very important for
passing on the faith.”
First of all, World Meetings,
said the current Roman Catholic
Archbishop of Bologna Carlo
Cardinal Caffarra, are “moments
of great importance in the jour-
ney of the Church.” They are ven-
World Meetings of
Families to encourage
embattled family,
says Cardinal Trujillo
ues that “encourage bishops and
married Christian couples, who
need a lot of courage nowadays.”
Secondly, “we bear witness.”
This is important, “especially in
the West where we are blurring
what was obvious in the begin-
ning like marriage between a
man and woman.”
Finally, we bear witness that
the Church not only announce the
Gospel but also uphold what is
“good for marriage.”
Antonio Cañizares Llovera,
archbishop of Toledo and cardi-
nal designate, warns against the
dangers that loom over the fam-
ily in Spain as a result of recent
legislation like the divorce law
which now allows the two par-
ties to end their union without
citing reasons. In Spain he said,
“divorces have risen by 75 per
cent and abortions by 90 per cent.”
It is “the country in the world
where the definition of marriage
as the union between a man and
a woman has disappeared.”
Nonetheless, after last year’s
World Family Day during which
the truth about the family was
reasserted, believers have be-
come more aware of the prob-
lems the family and couples pre-
paring for a religious marriage
are facing. (AsiaNews) Alfonso Cardinal López Trujillo

New book responds to

Pontiff: Time has come to eliminate hunger
Addresses U.N. Food and Agriculture Organization
VATICAN CITY, November 22, 2007—The
time has come to ensure, for the sake of
peace, that no man, woman or child will
ever be hungry again, says Benedict XVI.
The Pope said this today when receiving
in audience participants in the 34th general
conference of the U.N. Food and Agricul-
ture Organization (FAO), headquartered in
Rome.
“All forms of discrimination, and particu-
larly those that thwart agricultural devel-
opment, must be rejected since they consti-
tute a violation of the basic right of every
person to be ‘free from hunger.’ These con-
victions are in fact demanded by the very
nature of your work on behalf of the com-
“Golden Compass”
mon good of human- and rights of the human person.”
ity,” said the Pontiff. He added: “The united effort of the inter-
Speaking in English, national community to eliminate malnu-
the Holy Father high- trition and promote genuine development
lighted “the relentless necessarily calls for clear structures of man-
spread of poverty in a agement and supervision, and a realistic as-
world that is also ex- sessment of the resources needed to address
periencing unprec- a wide range of different situations.
edented prosperity, “It requires the contribution of every
not only in the eco- member of society—individuals, volun-
nomic sphere but also teer organizations, businesses, and local
in the rapidly devel- and national governments—always with
oping fields of science due regard for those ethical and moral
and technology.” principles which are the common patri-
Obstacles such as mony of all people and the foundation of
“armed conflicts, out- all social life.”
breaks of disease, ad-
verse atmospheric and Beyond progress
environmental condi-
tions and the massive The Pontiff told the FAO delegates: “Tech-
forced displacement of nical progress, important as it is, is not ev-
peoples,” said the erything. Progress must be placed within
Pope, “should serve as the wider context of the integral good of the
a motivation to re- human person. It must constantly draw nour-
double our efforts to ishment from the common patrimony of
provide each person values, which can inspire concrete initiatives
with his or her daily bread.” aimed at a more equitable distribution of
Benedict XVI continued, saying, “Today spiritual and material goods.
more than ever, the human family needs to “Religion, as a potent spiritual force for
find the tools and strategies capable of over- healing the wounds of conflict and division,
coming the conflicts caused by social dif- has its own distinctive contribution to make
ferences, ethnic rivalries, and the gross dis- in this regard, especially through the work
parity in levels of economic development.” of forming minds and hearts in accordance
with a vision of the human person.”
Technical solutions “FAO’s outstanding activity on behalf of
development and food security clearly
“For her part,” the Pope explained, “the points to the correlation between the spread
Church is convinced that the quest for more of poverty and the denial of basic human
HOLLYWOOD, USA, November Christian fantasy writers like C.S.
effective technical solutions in an ever- rights, beginning with the fundamental right
19, 2007—Both supporters and crit- Lewis and J.R.R. Tolkien, while
changing and expanding world calls for far- to adequate nutrition,” the Pope concluded.
ics have described the upcoming comparing his work to that of
sighted programs embodying enduring “Peace, prosperity, and respect for human
children’s fantasy movie “The other children’s and fantasy litera-
values grounded in the inalienable dignity rights are inseparably linked.” (Zenit)
Golden Compass” as the “anti- ture.
Narnia.” It is based on Philip The authors bring notable quali-
Pullman’s controversial “His Dark fications to their critique.
Materials” trilogy, a series which Sandra Miesel, a co-author of the

Jesuit who works with gang members has been criticized for promoting
atheism to children and attacking
Christianity.
best-selling book “The Da Vinci
Hoax”, has master’s degrees in both
biochemistry and medieval his-

named one of most caring Americans
WASHINGTON, USA, Novem-
ber 19, 2007—A priest known to
former gang members in East Los
Angeles as “G-Dog” was among
five adults and six young people
honored by the Washington-
based Caring Institute as the
most caring people in America
for 2007.
Jesuit Father Gregory Boyle,
who founded Homeboy Indus-
Fr. Gregory Boyle tries in 1988 to provide “hope, not
jail” for former gang members
who want to turn their lives
around, received one of the 2007
National Caring Awards at a Nov.
16 ceremony in Washington.
As chairman of the institute’s
board of trustees, former U.S. Sen.
Robert J. Dole of Kansas, who
was a Republican presidential
candidate in 1996, described the
2007 winners as “wonderful role
models and the very personifica-
tion of caring.”
Father Boyle’s programs help
an estimated 1,000 young people
from nearly 600 different gangs
each month. Beginning with a
jobs program and a bakery,
Homeboy Industries now in-
cludes a cafe as well as businesses
that offer silk-screening and
home maintenance services and
sell merchandise with the
Homeboy logo. (CNS)
A new book has been published
to assist concerned parents and
readers everywhere in responding
to Pullman’s vision.
Titled “Pied Piper of Atheism:
Philip Pullman and Children’s
Fantasy”, by Sandra Miesel and
Peter Vere, the book examines the
truth about Pullman and his books.
It explores his beliefs about God,
religion, Christianity, the Catho-
lic Church, and atheism as well as
how he tries to advance his opin-
ions through his written work.
The authors also explain
Pullman’s strong disdain for
tory from the University of Illinois.
A writer, critic, and editor of fic-
tion, she has worked with many
well-known fantasy and science fic-
tion authors.
Her co-author Peter Vere, a
canon lawyer and Catholic jour-
nalist, has previously written
about Pullman’s work for several
publications, including The Wash-
ington Times and This Rock magazine.
“Pied Piper of Atheism” will ad-
dress the many objectionable as-
pects of Pullman’s books in a non-
sensational, fair, but firm manner.
(CNA)

Take the bus, urge Taiwan’s bishops Impact

TAIPEI, Taiwan, November 27, 2007—Bish-
ops in Taiwan are urging the faithful to make
better use of public transportation and “go
green” to safeguard the environment.
In their pastoral letter from last Wednes-
day, the Social Development Commission of
the Chinese Regional Bishops Conference in
Taiwan said that at the beginning of 21st cen-
tury, the spirit of reconciliation with nature
has yet to be fully implemented, and the situ-
ation of the planet is worsening.
The bishops said that Christians should act
as good stewards to safeguard creation, re-
ducing domestic waste, minimizing the use
of water and electricity, and making better
use of public transportation. They said that
Catholics, as citizens, should actively care for
the environment.
Impact magazine is 41. It may be the
The bishops advised the faithful not to be oldest running Asian magazine for
influenced by consumerism and the “fast
food” culture. They criticized the search for human transformation in the region.
unlimited economic development, citing it
as a cause of pollution. Get updated with the latest trends in social development
The bishops’ appeal echoes repeated calls vis-à-vis the social teachings of the Church.
from Benedict XVI on protecting the envi-
ronment. Most recently, in a letter sent to the
To subscribe: email to subscription@impactmagazine.net
92nd Social Weeks of France, the Pope asked
Or write to: Impact, 470 Gen. Luna St. , Intramuros, Manila.
that each Christian “adopt new behaviors in
order to serve as guardians of nature and the Or call (02) 404-1612 / 404-2182 / 527-41-39
environment.” (Zenit)
 CBCP Monitor
A8 People, Facts & Places Vol. 11 No. 24
November 26 - December 9, 2007

International Film
Critic to conduct 2nd

Film and Faith Seminar

IN the cinema industry, every
successful film spawns a sequel.
After its well-attended Film
and Faith Seminar in January
2007, the Communication Foun-
dation for Asia (CFA) is organiz-
ing the return of Fr. Peter Malone,
MSC, for “Film and Faith 2”. The
two-day seminar, which will be
held on January 12-13, 2008 at the
Communication Foundation for
Asia auditorium in Sta. Mesa, Ma-
nila, features Fr. Malone as re-
source person and lecturer on the
use of contemporary film and
faith for evangelization and val-
ues education.
The objectives of Film and
Faith 2 are: 1) to enrich pastoral
work through a better under-
standing of contemporary film
form and language; 2) to develop
a critical appreciation of the use
of film for reflection on moral
and spiritual issues.
The seminar will be based on
the material from two of Fr.
Malone’s latest books: Can Mov-
ies Be a Moral Compass? (2005) and
Lights...Camera...Faith! The Ten
Commandments (2006).
Discussions are expected to fo-
cus on such topics as: Moral Val-
ues and the Spiritual Compass,
Moral Dilemmas and the Ten
Commandments, Sci-Fi and the
Ethics of Modern Science, Movie
Angels and Devils, the Heroic
Legend, Priests as Heroes and
Anti-Heroes.
In his book Can Movies Be a
Moral Compass, Fr Malone stressed
the importance of film literacy
and ministry today.
“Millions are buying tickets to
enjoy and reflect on films,” he
said. “They signal an unequivo-
cal message that an imagination
trained in an audiovisual culture
will need a different and new
kind of evangelization, instruc-
tion or catechesis today.”
Fr. Peter Malone is an Austra-
lian Missionary of the Sacred
Heart, renowned media educa-
tor, published film critic and in-
ternationally-known speaker, as
well as a consultant to CFA. He
is an International Consultant to
the Bishops’ Committee for Film
in the Philippines and was Presi-
dent of the International Organi-
zation for the Cinema (OCIC) and
SIGNIS (World Catholic Associa-
tion for Communication) until
2005. His vast knowledge of film Fr. Peter Malone (center) discusses seminar plans with Terry Hermano, CFA Executive Director (left) and Fr. Fil Pelingon, CFA
lore and passion for media use in President (right).
evangelization turned the first
Film and Faith seminar at CFA reprise the contents of the first media educators, communication or send an e-mail to
into what many of the 116 par- Film and Faith seminar held at students and professionals, training@cfamedia.org or to
ticipants considered to be a CFA earlier this year. The topics formators, catechists and the gen- cfamedia_training@yahoo.com.
“memorable journey of faith”. would include The Jesus Films, eral film-loving public. Any in- They may also check
There are also plans for another Christ Figures and Symbols, and terested participant may call the www.cfamedia.org for more in-
seminar with Fr. Malone in Cebu Mvies for Evangelization. CFA Training Department at 713- formation about CFA. (Aubrey
on January 15-16, which would The seminars are open to all 2972, 713-2732, 713-2981 loc 803 Albo)

Talks on Christian CBCP Vocations office to

formation series slated
A LECTURE aimed to deepen the faith
formation of Catholics on the aspects
of devotion and worship is slated on
December 5 and 6 to be held at San
Carlos Pastoral Formation Complex
of the San Carlos Seminary and San
Beda College, Alabang, respectively.
Now on its third series, the lecture
will have Advent Recollection as topic,
in time for the Church’s new liturgical
season about to begin.
Resource speakers for the lecture are
Fr. Angelo S. Legal, OSB, Director of
The speakers will discuss the Ad-
vent-Christmas-Epiphany cycle and
expound on popular practices like the
lighting of the Advent wreath and
mounting of a Belen.
Organizers hope to draw partici-
pants to understand more deeply “how
the celebration of the Christmas mys-
tery can be a transforming experience
of Christ’s presence and action in our
present history as it was in the past.”
The seminar will conclude with a
short advent prayer service.
hold series of seminars
THE Directors of Vocations in the Philip-
Started in September this year the pines will hold a series of seminars aimed
first lecture tackled the topic on the at enhancing the skills of vocation promot-
Blessed Virgin Mary. The second dwelt ers in assisting potential candidates in dis-
on the celebration of “Todos Los cerning their true calling in life.
Santos.” Both lectures were given by A seminar on family relations in voca-
Father Genaro Diwa of the Ministry tion promotion (Phase III) is slated on De-
of Liturgical Affairs of the Archdio- cember 10-14, 2007 at St. Augustine Major
cese of Manila and Fr. Anscar Seminary in Tagaytay City.
Chupungco, OSB, Executive Secretary Covering various aspects, the seminar
of the Episcopal Commission on Lit- will discuss the content, nature and ratio-
urgy (CBCP). nale of family relations in the context of
San Beda College Office of Chris- vocation accompaniment.
tian Formation says the lecture series
Likewise, it will tackle the profile and
dynamics of members within a family sys-
tem.
The workshop will also explain to par-
ticipants how to effectively guide the can-
didates in vocation discernment through
interview and assessment of family dynam-
ics.
Another seminar, Phase IV of the series,
is scheduled from January 14-18, 2008. To
be held in the same venue, the seminar this
time will deal on the topic of human sexu-
ality in the vocation journey. (CBCPNews)

Markings
General Administrative and Services The lecture is organized by San Beda will go on till 2008. Already scheduled

of San Beda College, Alabang and Dr.
Josefina Manabat, SLD, Dean of Gradu-
ate School of Liturgy of San Beda Col-
lege, Mendiola.
College, through its Office of Chris-
tian Formation, and in collaboration
with the Ministry of Liturgical Affairs
of the Archdiocese of Manila.
Markings
in its calendar are lectures on Sto. Niño
slated in January and another one for
the Lenten season. (Pinky Barrientos,
FSP)

Social action directors to attend 34th NASAGA

SOCIAL action directors from various
archdioceses, dioceses and prelatures
will be attending the 34th National
Social Action General Assembly
(NASAGA) in Roxas City, November
27-30.
Hosted by the Archdiocese of Capiz
and Social Action Director Fr. Aris
Pedrajas, this year’s theme is “Towards
Environmental Justice, Peace Building
and Political Transformation”.
Marbel Bishop and outgoing Epis-
copal Commission on Social Action
Chairman Dinualdo Gutierrez will
talk about mining in the country while
Dr. Mohhamad Musa, CARE Asia Re-
gional Director will discuss the CARE-
NASSA partnership.
Manila Auxiliary Bishop and in-
coming ECSA Chairman Broderick S.
Pabillo will talk about the “Theologi-
cal Perspective of Environmental Jus-
tice, Peace Building and Political Trans-
formation.” A turn-over ceremony
will be held Wednesday at the Sta.
Monica Parish.
Aside from Bishops Gutierrez and
Pabillo, Tandag Bishop Nereo P.
Odchimar, Surigao Bishop Antonieto
Cabajog, San Jose de Antique Bishop
ŒŒŒŒŒŒŒ³
CELEBRATED. 800 th Birth Anniversary of
Saint Elizabeth of Hungary, Franciscan Saint;
Romulo dela Cruz, Kalibo Bishop Jose at a concelebrated Mass at Saint Anthony Shrine,
Sampaloc, Manila, November 17, 2007. The Eu-
Romeo O. Lazo, Malaybalay Bishop charistic Celebration was presided by Fr. Baltazar
Honesto Ch. Pacana, S.J., Romblon Obico, OFM Minister Provincial together with other
Bishop Jose Corazon Tala-oc and OFM priests from the Shrine; Fr. Cielo Almazan,
Bacolod Bishop Vicente M. Navarra OFM, Rector of the Shrine; Fr. Arman Obal, OFM,
SFO National Spiritual Assist ant; and Fr. Lito
are expected to attend the assembly. Salazar, OFM, FMU Director. Many members of
NASSA Executive Secretary Sr. the Secular Franciscan Order in Manila and from
Rosanne B. Malillin, SPC will update Nueva Viscaya, headed by the two SFIC Sisters
the Social Action directors on existing as SFO Spiritual Assist ants, joined the said cel-
ebration. A procession followed right after the Mass attended by the Franciscans, other
programs. She will also present issues devotees and parishioners of the Shrine. All the activities were spearheaded by Bro. Antonio
about climate change. A series of meet- Maghirang, SFO National Minister together with the Worship Committee of Saint Anthony of
ings of the Episcopal Commission on Padua Shrine, Sampaloc, Manila.
Social Action’s executive committee
CULMINATED. CENTENNIAL CELEBRA TION OF THE
will be held during the four-day as- CONGREGATIO IMMACULATI CORDIS MARIAE (CICM), No-
sembly. (Melo Acuña) vember 28, 2007 in a solemn mass at the Manila Cathedral pre-
sided by CICM General Superior, Fr. Edward Tsimba. The CICM
congregation in the Philippines opened its centennial celebration

Pink Sisters to hold 20 th Eucharistic Congress

A CONGRESS on the Eucharist cen-
tered on the theme “Reflection on the
Apostolic Exhortation of the Holy Fa-
ther: Sacramentum Caritatis” is slated on
December 1 at the Convent of the Holy
Spirit Adoration Sisters (Pink Sisters)
in New Manila, Quezon City.
The whole-day Eucharistic Con-
gress, already in its 20 th year, is orga-
nized by the Eucharistic Adorer’s
League, headed by Mrs. Monalisa
Lacanlale and the Pink Sisters.
Distinguished speakers will ex-
pound on the theme of the day. In the
morning, Fr. Apolinario Ty, SSS will
talk about “The Eucharist, A Mystery
to be Celebrated, while Fr. Luis
Nicasio, SVD will dwell on “The Eu-
charist, A Mystery to be Believed.”
Steeped in prayerful atmosphere,
the whole-day congress will have time
for the Liturgy of the hours as well as
prayers and reflections. In the after-
noon, Fr. Raul Caga, SVD with the
Arnoldus Company will lead the par-
ticipants in prayers and songs before
the Blessed Sacrament.
The final talk will be given by
Bishop Pablo David, of the archdio-
cese of San Fernando, Pampanga, who
will speak on “The Eucharist, A Mys-
tery to be Lived.”
The whole-day affair will conclude
with a mass to be presided by Bishop
Pablo David.
The Pink Sisters said the congress
last year with the theme Remembrance and Revitalization, look-
ing back with gratitude on the 100 years of the congregation’s
missionary presence in the country. There are more than a hun-
dred Filipino CICM at present, several of whom hold position of
leadership in the Church, (Most Rev. Carlito Cenzon is the current
on the Eucharist had been initiated 20 bishop of Baguio while Most Rev. Prudencio Andaya is the Apos-
years ago to spread the devotion to tolic V icar of Tabuk); in the administration of the province and in
the Holy Eucharist, the Sacrament of the formation of younger members. To date, more than 60 Filipino
CICM are working in missions abroad. They are all spread out in
Love.
Belgium, Brazil, Cameroon, the Democratic Republic of Congo, the
Since last year’s congress the Sisters Dominican Republic, Guatemala, Haiti, Hong Kong, Indonesia, Japan, Mexico, Mongolia, Senegal,
started to hand over certificate of rec- Singapore, Taiwan, the USA and Zambia.
ognition to the people who have ren-
dered selfless service to the commu-
CELEBRATING. SISTERS OF THE HOLY
nity. FAMILY OF NAZARETH, 25th anniversary
This year, awards will be given to of foundation in the Philippines; Decem-
three people in appreciation for their ber 8, 2007. An international congrega-
services provided to the community tion founded in Rome, Italy in 1875 by
Blessed Frances Siedliska, the congre-
through the years: Dr. Benito gation now has nearly 1,500 members
Purugganan, a surgeon; Ms. with sisters serving in 13 countries. The
Resurreccion Morillo, a music teacher, first sisters arrived in the Archdiocese
who has been servicing the commu- of Manila from the United States on De-
cember 9, 1982. The first house, which
nity for 21 years; and Dr. Angela
later on became the regional house, was
Garcia, an acupuncturist . (CBCPNews) established in Greenhills East,
Mandaluyong City. Since then, the com-
munity has reached out in ministry to the Dioceses of Alaminos, Antipolo, Cubao, Parañaque,
and Tagbilaran, to the Archdiocese of Lipa and to the Apostolic Vicariate of Calapan. Their
ministries include family ministry, education, pastoral care, health care, catechizing, campus
ministry, childcare, parish and social work. Through their community life and ministries the
sisters seek to extend the kingdom of God’s love among themselves and others, especially
within families, by living the spirit of Jesus, Mary and Joseph, whose lives were centered in the
love of God and one another. A Eucharistic liturgy will be celebrated at Santuario de San Jose,
Greenhills East, Mandaluyong City on December 8.

CELEBRATING. MOST REV. BRODERICK S. PABILLO, DD, Auxil-

iary Bishop of the Archdiocese of Manila, 25th anniversary of sac-
erdotal ordination; December 8, 2007. A native of Negros Oriental,
Bishop Pabillo was trained early on by the Salesians of Don Bosco.
He did his seminary training at Don Bosco Seminary in Laguna,
studied Theology at the University of Sto. Tomas; and was or-
dained priest on December 8, 1982.

He went for his Post Graduate studies at the Biblicum in Rome and
in 1986, obtained his Licentiate in Sacred Scriptures. He was im-
mediately assigned as part of the seminary staff of Don Bosco
© Denz Dayao / CBCP Media

Seminary College after his ordination. His pastoral ministries in-

clude being Assistant Parish Priest of San Ildefonso Parish in
Bangkal, Makati from 1986-1988; Procurator and Professor of
Salesian Theologate in Parañaque from 1988-1996; Rector of
Salesian Theologate in Parañaque from 1996-1999; and Parish
Priest of St. Ezequiel Moreno Parish, Macarascas, Puerto Princesa City from 1999 until his
appointment as Auxiliary Bishop of Manila in May 24, 2006.

ORDAINED. REV. MARVIN TABION, REV. RANDY DOROMAL AND REV. RAFAEL LUIS
CLAVEL, to the Order of Presbyters at our Lady of the Candles Parish, St. Elizabeth Metropoli-
Archbishop Edward Joseph Adams, Apostolic Nuncio to the Philippines, receives a token from CBCP President and Jaro Archbishop Angel Lagdameo tan Cathedral, Iloilo, November 5, 2007.
during the testimonial dinner tendered in his honor by the CBCP Permanent Council at the CBCP Headquarters in Intramuros on November 26, 2007.
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
B1
B2 Updates B4 Commissions B5 Statements B6 Reflections B7 Social Concern
The season of CBCP COmmission on ‘Your task is a silent and deep Somebody in the Love to feed, feed to
Advent Women: A decade later commitment to evangelization’ eyes of God love

Pastoral Concerns
B3 Diocese
Archdiocese of
Lingayen-Dagupan

7
QUESTIONS

Mother of Life Center Most Rev. Reynaldo

40
40 years
years and
and moving
moving on,
on, in
in the
the Spirit!
Spirit!
By Maria Isabel T. Araña
THE Mother of Life Center (MOL), a forma-
tion center for religious educators/catechists,
celebrates forty years in the service of the
Church this year with the convention theme
Becoming Friends of the Spirit. The choice of the
theme was inspired by the life and teaching of
Fr. Marie-Eugène of the Child Jesus (Henri
Grialou), Carmelite, who died 40 years ago,
barely three months before MOL opened in
1967.
Fr. Marie-Eugène, author of the spiritual
masterpiece I Want to See God, Where the Spirit
Breathes, and Under the Torrent of His Love:
Therese of Lisieux, A Spiritual Genius, among
others, is the founder of Notre Dame de Vie
(NDV) Secular Institute. He is the visionary
behind the establishment of Mother of Life
Center, founded by Ms. Mathilde Beckers, to-
gether with some of the first NDV members
in the Philippines.
To mark this milestone year, MOL held three
regional conventions for its alumni, better
known as MOLians, starting in Luzon at the
Center in Novaliches, Quezon City, on April
23-25, which was attended even by MOLians
based abroad and elsewhere in the country.
Next, on May 23-25, the MOL staff flew and
met with Mindanao MOLians at the Carmelite
Retreat House in Malaubang, Ozamiz City.
Lastly, on October 27-29, the St. Elizabeth Re-
treat House in Tigbao, Tacloban City, played
host to the Visayas MOLians (together with a
few from Luzon and Mindanao), who readily
savored the truly ‘delectable’ Leyteño hospi-
tality.
What better way to observe this 40th year,
than with a set of sessions on Fr. Marie-Eugène,
who called the Spirit his Friend? In all three
regional conventions, NDV members from the
three branches (Lay Men, Women and Priests)
shared on the role of the Holy Spirit in the life
of the prophetic NDV founder, on proclaim-
ing the Good News in the light of his teach-
ings and, finally, a challenge to MOLians to
walk in the Spirit as Mary, Mother of Life, did.
In a spirit of camaraderie and fraternal joy,
MOLians gathered with old (literally and figu-
ratively!) classmates, recalled cherished MOL
memories, reunited with former professors
and formators, and celebrated the Holy Eu-
charist led by bishops, friend priests and yes,
alumni-priests! Not to be missed are the mo-
ments of silent prayer, which MOLians have
treasured and have sustained them in their
ministry through the years. For many of those
who came—even non-MOLians—it was like a
homecoming, a little Pentecost, with the re-
freshing and revitalizing breath of the Spirit,
our Friend and Helper, sending them back
with a greater commitment to their ministries.
Mother of Life Center was founded in June
1967. Much earlier, in 1932, Fr. Marie-Eugène
of the Child Jesus, OCD, established the secu-
lar institute Notre Dame de Vie in France. To-
gether with Ms. Marie Pila and two other
members, he established the foundation of
Notre Dame de Vie in the Philippines on De-
cember 25, 1954, in Infanta, Quezon. In 1963,
he sent Ms. Mathilde Beckers to Manila to be-
gin the work of catechesis. Later, he wrote to
her, “The more I reflect, the more it seems to me
that the establishment of a catechetical center in
Novaliches is based on realistic grounds and is willed
by God. That means we have to work for its realiza-
tion.”
And Ms. Beckers did work! Rallying the sup-
G. Evangelista, DD
port of her townsfolk in her native Aachen, in
Most Rev. Reynaldo Evangelista was appointed third bishop of Boac
Germany, she collected enough money to start
in December 11, 2004 and was installed in February 22, 2005. In
laying down the foundations of a catechetical
this issue of CBCP Monitor, Bishop Evangelista speaks about the
center in the same compound procured by the
implementation of the social concern programs of the diocese; the pro-
NDV for its Philippine House of Solitude in
active approach the diocese applies in educating the people on the evil
San Agustin, Novaliches. Providentially, the
effects of mining; how the local Church responds to the threat of
main building and the necessary facilities were
materialism that affects the lifestyle and values of families, especially
completed, enabling MOL to admit its first
the young; the increase of vocations entering the diocesan seminary;
batch of students in time for the opening of
and the ongoing formation of the diocesan clergy.
classes in June 1967.
In March of the following year, the Mother
How does the diocese implement its social concern programs?
of Life Center building was solemnly blessed,
We implement our social concern programs through our Dioc-
alongside the NDV’s newly-completed House
esan Social Action Commission (DSAC). I am so thankful to God
of Formation and Solitude, by then Manila
for a very active and efficient Director and Staff, maintaining the
Archbishop Rufino Cardinal J. Santos. Fr.
programs of our diocese for our people especially the poor. We
Marie-Eugène would have liked to attend the
have equally dedicated field workers monitoring the implemen-
event, but he had already been called back by
tation of our plans. Our diocese celebrated the 25th Anniversary of
his Divine Master a year before, on Easter
our Basic Christian Community-Community Organizing (BCC-
Monday. Before he died, he left a guiding
CO) Program last May 7, 2007. Out of 218 barangays of our diocese
directive for all NDV members assigned in
or the whole province of Marinduque, we have 141 barangays
MOL: “Form catechists; provide them not only with
with communities we call Batayang Pamayanang Kristiyano (BPK).
the necessary theological and pedagogical knowl-
We reach out to our BPK’s by helping them in their spiritual,
edge but also with the opportunity to experience a
social, and temporal needs especially through livelihood pro-
deep contact with God, a contact with the spiritual
grams. The Diocese established a cooperative called Marinduque
realities which allow them to transmit their knowl-
Social Action Multi-Purpose Cooperative (MASAMCO) which
edge of God and to form those entrusted to them for
facilitates financial assistance to our people. We also assist our
the spiritual life.”
people in their health problems. We have Community-Based
MOL aspires to offer a holistic formation
Health Program (CBHP) under which we have Community Health
to its student-catechists by developing the
Workers (CHWs) who go to the barangays to teach the people
spiritual, communal and intellectual dimen-
proper hygiene and basic health care, herbal medicine; and who
sions of their person during the Live-in For-
also coordinate our medical mission programs. After the typhoon
mation Year (LIF). On the second year, the
“Reming”, we launched a housing program for the whole diocese
Supervised Pastoral Year (SPY), they are sent
and as of October 2007, we were able to build 350 houses in re-
out on mission to different parishes, public
mote barangays with the help of donations from other dioceses
and private schools—with corresponding re-
and generous individuals. This is also our response to the Synodal
muneration. Regular returns to the Center are
Decree # 70 of our diocese which says, “That livelihood and housing
obligatory for course/workshop attendance,
programs for those who are in need be given due attention and implemen-
Mother / B6 tation.” Much is still to be accomplished but we are confident that
God will assist us in all our needs especially for our poor people.

What is the diocese’s stand on the Priority Mining Act of the

Interview with Archbishop Claudio Celli on government?

Digital Evangelization
ARCHBISHOP Claudio Celli, 66,
appointed last June as President of
the Pontifical Communications
Council, said in an interview with
Zenit that the digital age is a bless-
ing and a challenge for those in-
terested in preaching the Gospel.
Here he comments on the conti-
nental meeting of media profes-
sionals in Latin America, and on
the challenges of evangelizing a
digital culture.
Your first mission was to preside
over the continental meeting of
Latin American Catholic journal-
ists. What was your experience?
For me it was a very positive
experience. I am especially bound
to Honduras. My first post with the
Holy See was related to Hondu-
ras. Beginning in 1970, I was a sec-
retary of the apostolic nunciature.
Now, providence desired that my
Even before my installation as bishop of the Diocese of Boac on
February 22, 2005, the diocese has already maintained her stand
against mining especially because of the mining disaster brought
about by Marcopper. The diocese strongly opposed the Priority
Mining Act of the government. I personally conveyed to Presi-
dent Gloria Macapagal Arroyo our stand against mining in
having means of communication. Marinduque. We appealed to the government to delist Marinduque
We already live in a digital culture, from the 24 Priority Mining Projects because after more than ten
in the context of a digital culture. In years of the mine tailings spill incident, there were still no con-
his book, Cardinal Carlo Martini crete actions taken to rehabilitate Boac and Mogpog Rivers. There
helps us realize that the digital re- were no compensation given to cover the damages caused by the
ality is the daily air we breathe. incident in 1996. The government finally delisted our province
Therefore, on the one hand, it is from its Priority Mining Projects.
a challenge, because it presents us
with a reality we have to under- How does the diocese address the havoc caused by irresponsible
stand and serve, that we have to mining on people’s lives and the environment?
love. And, therefore, we have to The diocese is very active in the formation of our people re-
be present—the Red Informática de garding the evil effects of mining and other environmental is-
la Iglesia en América Latina sues. Through the consistent vigilance of the diocese and educa-
[RIIAL] is a response to the prob- tion of our people, the Provincial Government of Marinduque
lem. That’s why in Honduras, I passed a resolution for a 50-year Moratorium on Mining in the
spoke about the “diaconía” of the province. The Marinduque Council for Environmental Concerns
digital culture. (MACEC), a non-government organization (NGO) which is un-
der our Diocesan Social Action Commission, is continuously giv-
Is this digital culture new mission ing conferences and fora to different sectors of our province and
territory? our diocese regarding environment. MACEC is also actively in-
The continental meeting I at- volved in providing livelihood to our poor people as alternative
tended was the first after the 5th to mining.
general conference of the bishops
of Latin America in Aparecida, and What is your take on the threat of materialism creeping into our
© www.flickr.com

first mission as president of the
council would be in Honduras, for
a Latin American meeting. It was
the 10th meeting of the Red
Informática de la Iglesia en
América Latina [Information Net-
work of the Church in Latin
America]. I left very happy with
the experience.
I saw an impressive technical
competence, but above all, a deep
sense of Church. That is to say, I
seemed to discover in all the ad-
dresses the consciousness of being
members of the Church and work-
ing in the Church and with the
Church, for the good of the people
who walk in those lands. And for
me this has been positive.
What is the main challenge for the
Church in our current digital era?
It is something very strange. The
means of social communication are
a challenge, because we’re no
longer dealing with having or not
the document of Aparecida asked
all disciples of Jesus Christ to be
missionaries. I translated this mis-
sionary dimension with the expres-
sion “‘diaconía’ of the digital cul-
ture,” which emphasizes the atti-
tude of service. This is the challenge.
It’s a challenge we have to con-
front at the places where man lives
in this context. At the same time,
the means of social communication
are a great opportunity to find help
in spreading the Gospel. There is a
statement from Pius XII, in which
the Pope refers to the means of com-
munication of his time, defining
them as “a gift of God.” Imagine if
he lived today. It is undeniable that
these means place many possibili-
ties at the disposal of one who wants
to be a missionary.
Therefore, we see they are a gift,
a fantastic opportunity, and at the
same time a challenge. This is the
fact at the base of our problems. In
Latin America, I am content be-
cause there already exists a living,
working reality that does not cover
only this or that country. Those
present came from countries rang-
ing from Mexico to Brazil. Cer-
tainly this is not the case in other
continents. But I confess that while
I was in Latin America and ob-
served this richness and potential,
it made me ask myself about Af-
rica, for example.
Basically, I would like to look to
the future. I think the council
should dedicate much attention to
Africa. Because it is a continent lag-
ging behind. It is true that there
are various Africas, because South
Africa is one thing and the other
countries, where there are serious
problems, are another. But there is
a difficulty: While the RIIAL in
Latin America can act easily, and
can carry out its service, because
they use two languages—only Bra-
zil speaks Portuguese—Africa has
three major languages, we can call
them international languages—
French, English and Portuguese—
but then there are numerous other
languages, and this is undeniably
a difficulty for the development of
certain services.
Pope John Paul II was very far-
sighted in defining the title of
RIIAL: He spoke of the Informa-
tion Network of the Church in
Latin America as a way of indicat-
ing that one day this same infor-
mation network of the Church
ought to be present in other coun-
tries. And we are already thinking
Digital / B8
lifestyle and affecting our sense of values, especially the young?
Globalization has tremendously influenced the economy of
the world and lifestyle of our people. Because of the influx of
different commodities in the national and local markets brought
about by free enterprise and liberalization, people have easier
access to almost anything they see on television or other forms of
advertisements. Even children and teenagers now tend to be de-
manding or choosy in the food they eat or in the things they buy.
Many people tend to confuse needs and wants.
Consumerism has affected our people’s sense of values, espe-
cially the young. The young are hooked to cellular phones, beauty
accessories, DVDs, signature items or even imitations or pirated
items just to satisfy their wants or to catch up with what others
have. The spiritual values of the young are somewhat clouded by
consumerism. Even family values like respect, modesty, and sim-
plicity are slowly eroded by so many materials to be bought in
the malls, in the markets, and even during travel. The Church
especially through the parishes, families and schools, should prop-
erly educate the faithful on the threat of materialism.
How does the family and life apostolate in your diocese respond
to this challenge?
Our Diocesan Family and Life Commission (DFLC) is constantly
7 Questions / B2
 CBCP Monitor
B2 Updates Vol. 11 No. 24
November 26 - December 9, 2007

The season of Advent Ownership of graves

ADVENT is a time of waiting, conver- The Winter Interstice
sion and of hope: waiting-memory of
the first, humble coming of the Lord in
our mortal flesh; waiting-supplication
for his final, glorious coming as Lord
Advent is celebrated
during the winter inter-
stice in the northern
hemisphere. This indi-
and niches in a
of History and universal Judge; conver-
sion, to which the Liturgy at this time
often refers quoting the prophets, es-
cates a change of seasons
and a moment of rest in
many spheres of human
Catholic cemetery
pecially John the Baptist, “Repent for endeavor. Popular piety
the kingdom of heaven is at hand” (Mt. is extremely sensitive to By Fr. Jaime B. Achacoso, J.C.D.
3, 2); joyful hope that the salvation al- the vital cycle of nature.
ready accomplished by Christ (cf. Rm. While the winter inter-
8, 24-25) and the reality of grace in the stice is celebrated, the
world, will mature and reach their full- seed lays in the ground I am a small real estate developer in Mindanao, engaged in
ness, thereby granting us what is prom- waiting for the light and developing mini-memorial parks in suburban and rural ar-
ised by faith, and “we shall become like heat of the sun, which be- eas, to give simple folk the chance to enjoy decent burial of
him for we shall see him as he really gins its ascent with the
is” (John 3, 2). Winter solstice, and their loved ones at affordable rates. I have been approached by
Popular piety is particularly sensi- eventually causes it to the parish priest in a town regarding the possible re-develop-
tive to Advent, especially when seen as germinate. ment of the dilapidated and congested Catholic cemetery ad-
the memory of the preparation for the In those areas where joining the Parish church to a mini-memorial park. The idea
coming of the Messiah. The Christian popular piety has given
people are deeply conscious of the long rise to the celebration of
was to construct new burial plots and niches in an adjoining
period of expectation that preceded the the changing season, property, transfer the present remains buried in the existing
birth of our Savior. The faithful know such expressions should cemetery and re-develop the latter. A problem arose when some

that God sustained Israel’s hope in the
coming of the Messiah by the prophets.
Popular piety is not unaware of this
extraordinary event. Indeed, it is awe-
struck at the prospect of the God of
glory taking flesh in the womb of the
humble and lowly Virgin Mary. The
faithful are particularly sensitive to the
difficulties faced by the Virgin Mary
during her pregnancy, and are deeply
moved by the fact that there was no
room at the inn for Joseph and Mary,
just as she was about to give birth to
the Christ child (cf. Lk. 2,7).
Various expressions of popular piety
connected with Advent have emerged
throughout the centuries. These have
sustained the faith of the people, and
from one generation to the next, they
have conserved many valuable aspects
of the liturgical season of Advent.
The Advent Wreath
Placing four candles on green fronds
has become a symbol of Advent in
many Christian home, especially in the
Germanic countries and in North
America.
The Advent wreath, with the progres-
sive lighting of its four candles, Sun-
day after Sunday, until the Solemnity
of Christmas, is a recollection of the
various stages of salvation history prior
to Christ’s coming and a symbol of the
prophetic light gradually illuminating
the long night prior to the rising of the
Sun of justice (cf. Ml. 3,20; Lk. 1,78).
Advent processions
In many regions, various kinds of pro-
cessions are held in Advent, publicly to
announce the imminent birth of the Sav-
ior (the “day star” in some Italian pro-
cessions), or to represent the journey to
Bethlehem of Joseph and Mary and their
search for a place in which Jesus would
be born (the posadas in the Hispanic and
Latin American tradition).
be conserved and used as
a time to pray the Lord,
to reflect on the meaning
of human work, which is
a collaboration with the
creative work of God, a
self-realization of the
person, service to the
common good, and an actualization of
the plan of redemption.
The Blessed Virgin Mary and Advent
The Liturgy frequently celebrates the
Blessed Virgin Mary in an exemplary way
during the season of Advent. It recalls the
women of the Old Testament who pre-
figured and prophesied her mission; it
exalts her faith and the humility with
which she promptly and totally submit-
ted to God’s plan of salvation; it high-
lights her presence in the events of grace
preceding the birth of the Savior. Popu-
lar piety also devotes particular attention
to the Blessed Virgin Mary during Ad-
vent, as is evident from the many pious
exercised practiced at this time, especially
the novena of the Immaculate Concep-
tion and of Christmas.
However, the significance of Advent,
“that time which is particularly apt for
the cult of the Mother of God”, is such
that it cannot be represented merely as a
“Marian month”.
In the calendars of the Oriental
Churches, the period of preparation for
the celebration of the manifestation (Ad-
vent) of divine salvation (Theophany) in
the mysteries of Christmas-Epiphany of
the Only Son of God, is markedly Marian
in character. Attention is concentrated on
preparation for the Lord’s coming in the
Deipara. For the Orientals, all Marian mys-
teries are Christological mysteries since
they refer to the mystery of our salvation
in Christ. In the Coptic rite, the Lauds of
the Virgin Mary are sung in the Theotokia.
Among the Syrians, Advent is referred to
as the Subbara or Annunciation, so as to
© Annie Engel/zefa/Corbis
highlight its Marian character. The Byzan-
tine Rite prepares for Christmas with a
whole series of Marian feasts and rituals.
The Feast of the Immaculate Concep-
tion, which is profoundly influential
among the faithful, is an occasion for many
displays of popular piety and especially
for the novena of the Immaculate Con-
ception. There can be no doubt that the
feast of the pure and sinless Conception of
the Virgin Mary, which is a fundamental
preparation for the Lord’s coming into the
world, harmonizes perfectly with many
of the salient themes of Advent. This feast
also makes reference to the long messi-
anic waiting for the Savior’s birth and re-
calls events and prophecies from the Old
Testament, which are also used in the Lit-
urgy of Advent.
The novena of the Immaculate Con-
ception, wherever it is celebrated, should
highlight the prophetical texts which be-
gin with Genesis 3,15, and end in
Gabriel’s salutation of the one who is
“full of grace” (Lk. 1, 31-33).
The approach of Christmas is cel-
ebrated throughout the American conti-
nent with many displays of popular pi-
ety, centered on the feast of Our Lady of
Guadalupe (12 December), which dispose
the faithful to receive the Savior at his
birth. Mary, who was “intimately united
with the birth of the Church in America,
became the radiant Star illuminating the
proclamation of Christ the Savior to the
sons of these nations.”
(Directory on Popular Piety and the Lit-
urgy. Principles and Guidelines—Congrega-
tion for Divine Worship and the Discipline of
the Sacraments)
of the families with deceased relatives buried in the latter ob-
jected, saying that they bought the plots and niches where
their loved ones are buried. Though there seems to be no writ-
ten record of such sale in the Diocesan Curia, we neverthe-
less wonder if there could be any basis for their claim. Does
Canon Law have any provision regarding this?
THIS seems to be a case for a civil lawyer: any sale of real estate—
whether a plot of land or a niche—will have to be recorded in the civil
registry of deeds and the appropriate real estate transfer taxes paid. In
any case, nobody can claim ownership of any real estate property with-
out a title or at least the receipts for the payment of real estate taxes to
prove it. Hence, the above-mentioned claimants of burial plots and
niches in the Catholic cemetery will have to prove their ownership.
What seems to be more plausible is that they have a certain lease or
right to use such plots and niches for a certain period of time. The Catho-
lic cemetery is a real estate property of the Church—the Diocese in this
case—which leases out burial plots or niches for a certain sum and for a
given period of time, or even sells the rights to use plots or niches in
perpetuity. As in any contract of lease or rent, there should be terms
regarding possible termination of lease, unless the lease is in perpetu-
ity. This is a matter of civil law and is best consulted with a civil law-
yer—especially one knowledgeable in real estate laws.
Nevertheless, in what pertains to Canon Law, the following can be
said.
Catholic cemeteries
The Code of Canon Law clearly states the need to establish burial
places owned by the Church in c.1240, §1: The Church is to have its own
cemeteries wherever this can be done, or at least spaces in civil cemeteries
destined for the faithful departed and properly blessed.
In other words, because of the need to bless the place where the mor-
tal remains of the Catholic faithful are kept, it has always been desirable
that at least some such places be owned and maintained by the Church
itself, thus assuring that they keep their sacred character.
Such cemeteries form part of the ecclesiastical patrimony—i.e., they
are ecclesiastical properties—and cannot be sold or disposed of without
observing the prescriptions of Canon Law.
Alienation of Ecclesiastical property
If the above-mentioned claimants were right, the sale of the burial
plots or niches to them would be a clear case of alienation (disposition
and not just use) of ecclesiastical goods. Now
Canon Law has very clear guidelines regarding such an act of extraor-
dinary administration:
Can.1290—Whatever general and specific regulations on contracts and
payments are determined in civil law for a given territory are to be
observed in canon law with the same effects in a matter which is subject

Readings on a Feast of the Lord

(Father Edward McNamara, professor of liturgy at the Regina Apostolorum university, answers the following question:)
to the governing power of the Church, unless the civil regulations are
contrary to divine law or canon law makes some other provision, with
due regard for the prescription of c.1547.
In other words, if the above-mentioned claimants were right, then
there should be a deed of sale and the appropriate transfer taxes regis-
Q: When a feast of the Lord, A: This question is probably However, when a feast of Gospel text. tered somewhere in the registry of deeds in the appropriate govern-
which may or normally does best answered by referring to the Lord, such as the Presen- This freedom of choice is not ment office.
occur on Sunday, is celebrated the general principles found tation, the Exaltation of the always specified in the Can.1291—The permission of the competent authority according to
on a weekday, how many read- in the calendar. Holy Cross, and the other ex- lectionaries. But it is clearly the norm of law is required in order to validly alienate the goods which
ings are used at Mass in addi- Two things must be consid- amples given above, coincide stated in official guides and through lawful designation constitute the stable patrimony of a public
tion to the Gospel? Examples ered: 1) the table of precedence with a Sunday of ordinary calendars published by many juridic person and whose value exceeds the sum determined by law.
would be the Baptism of the that determines which feasts are time, it has precedence and is bishops’ conferences such as Can.1292 — §1. With due regard for the prescription of c.638, §3, when
Lord, the Transfiguration, and celebrated whenever two cel- celebrated instead of the cor- the one published by the the value of the goods whose alienation is proposed is within the range
the Dedication of the Lateran ebrations coincide, and 2) the responding Sunday. Latium ecclesiastical province of the minimum and maximum amounts which are to be determined by
Basilica. The default taken by elements proper to each class. When this happens, how- that includes Rome. the conference of bishops for its region, the competent authority is de-
readers, because there are two A feast is distinguished from ever, all of Sunday’s specific If two readings and the Gos- termined in the group’s own statutes when it is a question of juridic
readings in the lectionary and an ordinary day or the memo- liturgical elements, such as the pel were to be read, then we persons who are not subject to the diocesan bishop; otherwise, the com-
no indication of what to do, is rial of a saint by its proper for- two readings and the Gospel would then have three rather petent authority is the diocesan bishop with the consent of the finance
to read both. I am inclined to mulas and by adding the and the profession of faith, are than two classes of festive cel- council, the college of consultors and the parties concerned. The dioc-
say that since the proper num- Gloria. It has the same num- conserved. This is why the ebrations: solemnities, feasts, esan bishop also needs their consent to alienate the good of the diocese.
ber of readings on a feast is ber of readings as other week- lectionary provides two read- and feasts of the Lord, a dis- §2. The permission of the Holy See is also required for valid alien-
one, only one need be read. days (two, including the Gos- ings (rather than one) plus the tinction not contemplated in ation when it is a case of goods whose value exceeds the maximum
This would be in conformity pel) but these are almost al- Gospel for these feasts. any liturgical document. amount, goods donated to the Church through a vow or goods which
with all the other changes ways specifically chosen to When the feast of the Lord Finally, the dedication of St. are especially valuable due to their artistic or historical value.
made for these feasts when reflect the feast. falls on a weekday it reverts John Lateran is counted as a In other words, if the above-mentioned claimants were right, then
they occur on a weekday: no If a feast, for example, the to the normal liturgical ele- feast of the Lord because there should be due record of such alienation of Church property regis-
Creed, no first vespers, etc. Visitation of Our Lady or the ments proper to a feast and Rome’s cathedral was first of tered in the Diocesan Curia (offices), since the parish priests by himself
Next, if I am correct, is the Old feast of an apostle or the Evan- has only one reading and the all dedicated to “the Most is not authorized to sell such Church property and would require the
Testament or the New Testa- gelist Luke, happens to coin- Gospel. The celebrant can Holy Savior” while the dedi- permission from a superior authority—i.e., either the Diocesan Bishop
ment reading to be taken? Or cide with a Sunday, then it is freely choose which of the two cation to Sts. John the Baptist or, if the amount is over a certain limit, even the Holy See—as we shall
is it a choice of the celebrant?— omitted for that year because first readings is to be read, and the Evangelist were see below.
A.T., Charlottesville, Virginia Sunday has precedence. along with the prescribed added at a later date. (Zenit)
Alienation Norms for the Philippines
7 Questions / B1
In accord with the Code of Canon Law, the CBCP has set the following
giving inputs to parish coordinators re- tions to the priesthood and religious life. Hour at 6:00 p.m. every second Monday of norms for alienation of ecclesiastical property in the Philippines:
garding family values and the threat of ma- We have 29 seminarians this year and seven the month followed by a sharing on the 1. Whenever the value of the transaction exceeds US$100,000, or in
terialism. Our DFLC is deeply involved in of them are in the Theology Department. I topic after dinner according to life groups. alienation of something that had been given to the Church by reason of
the formation of families especially on five already ordained eight new priests for the The recollection and assembly lasts until a vow, or objects which are precious by reason of their artistic or histori-
primordial concerns: 1) love of life; 2) heal- diocese since my arrival in 2005. Our semi- the following day after lunch. We also sent cal significance, the permission of the Holy See is required for the valid-
ing and restoring the family; 3) defending narians conducted a vocation campaign in 2 of our priests to Intensified Renewal Pro- ity of the alienation.
the family; 4) Christian parenting; and 5) the whole diocese last semestral vacation, gram (IRP) under the CBCP Commission 2. Whenever the value of the goods to be alienated is between US$20,000
family spirituality. The DFLC goes to dif- and we are expecting an increase in the on Clergy last February-March 2007 and and US$100,000 or its Peso equivalent, the permission of the diocesan
ferent parishes throughout the year to give number of our seminarians next academic we will continue sending our priests to the bishop, acting with the consent of the finance council, the board of con-
inputs to couples who are also engaged in year. The ordination of eight new priests different programs being offered now at sultors and interested parties is needed.
Pre-Cana seminars and family apostolate. for our diocese in less than three years is a the Galilee Center in Tagaytay City. I love 3. If the value of the goods is between US$10,000 and US$20,000 or its
The Diocesan Staff meets every first Tues- proof of a high percentage of those perse- my priests very much. They are very spon- Peso equivalent, the diocesan bishop should hear the finance council
day of the month to evaluate and improve vering to the priesthood. taneous with me and I can relate with them and the board of consultors for a valid transaction.
their concern for the families especially on as a father, a brother, and as a friend. Just
sense of values. The Couples for Christ Does the diocese have an ongoing forma- recently, I put up a Priests’ Room at the Conclusion
(CFC) in our diocese are also very active in tion program for the clergy? Sacred Heart Pastoral Center where I stay Unless the above-mentioned claimants can produce a deed of sale—or
giving Christian Life Program (CLP). They Yes, we have a continuing program for and my priests are very happy for what I at least show official receipts for the real estate transfer tax—it seems
are also giving formation to our young the Clergy. We divided our priests into offered them. I pray for my priests every- far-fetched that cemetery plots or niches were outrightly sold to indi-
people through Singles for Christ and other three groups: Senior Clergy, Middle day, because that is my obligation as their viduals, since that would have involved the alienation of ecclesiastical
youth activities. Clergy, and the Young Clergy. We have bishop. I strongly believe that the holiness property, which would have required the permission of Diocesan Bishop
our Annual Retreat and regular monthly of my priests and their perseverance in their or even the Holy See as pointed out above.
Does the diocese have enough vocations? recollections and all the priests attend the priestly vocation are the best gifts that we
Our diocese is blessed with many voca- activity. Our recollection starts with a Holy can offer to God and our people.
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
By Msgr. Rafael S. Magno Jr.
The evangelization of Pangasinan
The first Spanish expedition to
Pangasinan was made by the Maestre de
Campo Martin de Goiti around the
middle of 1571. Advancing northwards
after conquering Pampanga, he placed
many towns along his route under Span-
ish sovereignty until he reached the Gulf
of Lingayen. On May 20 of the follow-
ing year, another expedition was sent to
TOP: St. John the Apostle and Evangelist Metropolitan Cathedral, Dagupan City. LOWER LEFT: Mary Help of Christians College Seminary, Bonuan,
Gueset, Dagupan City. LOWER RIGHT: Archbishop Oscar V. Cruz, DD
Pangasinan, this time under the com-
mand of no less than Capitan Juan de
Salcedo, who, after surveying its shores,
placed almost the entire territory under
Spanish rule.
Pangasinan[1], or Caboloan[2], as it was
known then embraced a territory which
included the northern half of Zambales,
the northern half of Tarlac, the northern
half of Nueva Ecija, the southern half of
Nueva Vizcaya and the greater part of
La Union. With this vast territory, one
can hardly expect the conquest and paci-
fication of Pangasinan in so short a time.
In fact, it was not until the term of acting
Governor General Diego de Ronquillo
(1583-1584) that a relative pacification of
the province was achieved.
Although the pacification of
Pangasinan became an accomplished fact
only in later years, the work of evange-
lization in the province had begun much
earlier. As early as 1575, we find a hand-
ful of Augustinians who were labori-
ously trying to preach the faith among
the early Pangasinenses. The Spaniards
marched out slowly according to their
schedule of expansion, but the early ar-
rival of these missionaries was occa-
sioned only by a very important event.
This was a military expedition in hot
pursuit of Lim-Ahonq or Lim Feng.
This notorious Chinese corsair is said
to have had the bold illusion of seizing
the Philippines and make it its kingdom.
So, in early November 1574, he set out
from Mariveles with a powerful squad-
ron of 62 battleships and 3,000 men and
a great number of women with whom
he hoped to found the capital of his imag-
ined kingdom. He attacked Manila twice
but every time, he was repelled by the
Spanish forces. Failing in his sieges,
Limahong left Manila Bay and retreated
northward until he and his party reached
an island near the mouth of the Agno
River (between what is now Salasa and
Lingayen) where he established his head-
quarters and began to rule the province
in tyranny. The Spanish authorities
knowing the intentions of Limahong or-
ganized an expedition to pursue and de-
stroy him. This expedition under the
command of Juan de Salcedo, accompa-
nied by his lieutenants Pedro de Chaves
and Gabriel de Rivera, set out from Ma-
Diocese
nila with 250 Spaniards and 2,250 Filipi-
nos. Having surprised Limahong’s ar-
mada, they captured one of the fortresses
which he had built. For four months,
Limahong was beleaguered but during
this time, he secretly built some boats
by which he managed to escape with
some of his soldiers, passing through a
section of the Agno called Banaoang
which flowed through Souguian, and all
the way out into the open sea. Since then,
Limahong was never heard of again. The
Spaniards set up garrison in Lingayen
to avert future attacks on Luzon.
The early missionaries
Accompanying the forces under Juan
Salcedo were some Augustinian mis-
sionaries, among them was the famous
Martin de Rada and Pedro Holgado. As
soon as Limahong was suppressed, these
missionaries took the opportunity to
spread the Faith in the province. Thus,
they became the first wave of apostles
who attempted the conversion of
Pangasinan. Upon disembarking on
Pangasinan soil, they erected a small
chapel on the bank of the Toboang creek,
not far from the place which the present
town of San lsidro (Labrador) now occu-
pies. It was the very first house of Chris-
tian worship to be built on the land of a
people who had known no religion but
paganism with all its idolatry and su-
perstitious beliefs. Very unhappy in-
deed, due to the resistance that the idola-
trous natives offered to an attempt of
conversion, the Augustinians were un-
able to make much headway for the
Faith. After establishing the missions of
Lingayen, Bagnotan (now Dagupan) and
Santa Monica (now Manaoag), they left
Pangasinan with heavy hearts and pro-
ceeded to the Ilocos provinces.
After the Augustinians, a group of
secular priests whose history is not re-
corded came to convert the
Pangasinenses. Some Franciscan friars,
notably Fr. Juan Bautista Pisaro and
Sebastian de Baeza also attempted to
evangelize the province. Their efforts
were all futile. Unable to withstand the
ferocious Pangasinan like their
Augustinians predecessors, they aban-
doned this “barren and ungrateful land”.
To the Dominicans belong the glory
and the honor of converting Pangasinan
where they stayed until the early years
of the Revolution in 1898. Like the par-
able in the Gospel, it was they who wa-
The Archdiocese of
Lingayen-Dagupan
IMPORTANT FACTS
Archbishop ………..…..…….... 1
Auxiliary Bishop ………….…. 1
Priests:
Diocesan …………..……... 59
Religious …………..……... 12
Sisters:
Filipinos ……………...…… 25
Foreigners …………..……. 5
Seminaries:
High school ………......…... 1
College …………………..... 1
Seminarians:
Theologate ………….....…. 18
Collegiate …………….….. 31
High school ……….……... 98
tered the tiny mustard seed of Faith
which their predecessors had sown and
watched it grow into a mighty tree. The
province indeed is to be counted among
the many places which were set on fire
by the “torch” which has always charac-
terized the mission of their founder St.
Dominic. The first Dominican mission-
aries who came to Pangasinan were Fa-
thers Bernardo de Santa Catalina (who
acted as the superior of the small group),
Gregorio Ochoa, Juan de Castro; Pedro
de Soto, Marcos de San Antonio and Juan
de la Cruz. Arriving in the province in
September 1587, they established them-
selves in Binalatongan where they were
first accommodated in a humble dwell-
ing “made of branches and leaves,”
which then Spanish encomendero of
Binalatongan named Jimenez del Pino
had provided them. In this place they
lost no time in erecting a small chapel
which they placed under the patronage
of St. Dominic. Binalatongan then be-
came the center where from the light of
Faith rose like a blazing sun over
Pangasinan, dispelling the darkness of
idolatry and error. As the Dominicans
embarked on their noble task of conver-
sion, they did not find the situation any
better than what their predecessors did
but after three years of initial difficul-
ties, resistance of the natives eventually
broke down in the face of constant prayer
and the good example set by the friars.
The first small group of converts even-
tually though slowly swelled into a mass
conversion of people who rushed to the
redeeming waters of Baptism. So thor-
ough was the work of conversion that
towns and parishes emerged succes-
sively and within a few years; almost
the entire population had come to em-
brace the Faith. By the year 1612, they
were already at least 10,000 baptized
Christians in Pangasinan.
The wrath of men and the rage of na-
ture did not deter the intrepid Domini-
cans to resettle and found one town af-
ter another; Binalatongan (now San
Carlos in 1588; Gabon (now Calasiao) in
1588; Mangaldan in 1600; Manaoag in
1608; Lingayen in 1614; Bayambang in
1619; Binmaley in 1627; San Jacinto in
1643; Malasique in 1677; San Bartalome
de Agno in 1688; Asingan in 1698; San
Fabian in 1718; Salasa in 1720; Maliong-
liong in 1739; Santa Barbara in 1743; La-
brador in 1755; Pandayocan (now
Villasis) in 1763; Aguilar in 1810;
Mangatarem in 1837; Sual in 1837,
Binalonan in 1841; Tayug in 1841; San
Nicolas in 1849; Urbiztundo in 1855;
Urdaneta in 1863; San Manuel in 1878;
Pozorrubio in 1881; Alcala in 1881; Santa
Maria in 1890 and Alava (now Sison) in
1896. Meanwhile, the western towns of
Pangasinan which formed a part of the
Zambales mission were administered by
the Augustinian Recollects. Already
from 1609, we could trace their mission-
ary activities in Bolinao, Alaminos, Bani;
Dasol; Anda, Burgos, and Infanta respec-
tively according to the date of their
founding.
The growth of the Christian community
The union of Church and State in gen-
eral and the Patronato Real in particular
greatly helped in the propagation of the
Faith during the Spanish period. As the
process of evangelization went on for
almost four centuries, the Christian com-
munity in the province continued to
grow and to flourish. In 1898, when the
Dominicans gave up the work of the
Church in Pangasinan there were 293,111
souls under the care of 35 priests distri-
buted over 29 towns. After the Revolu-
tion, the native clergy took over the care
of the vacated parishes. Owing to the
scarcity of priests however, many par-
ishes were without resident pastors and
in many cases a pastor took care of the
spiritual needs of several parishes at the
same time. After the independence from
Spain a strong spirit of nationalism pre-
vailed which gave rise to criticism, preju-
dices and false accusations against the
friars, and the Spanish regime as a whole;
by Filipinos who were totally ignorant
of history. The rank and file of the clergy
was not spared by this passion so much
so that several of them wanted to be in-
dependent even from Rome. This led to
the founding of the Philippine Indepen-
dent Church by a Filipino priest,
Gregorio Aglipay, from Ilocos Norte
who attracted many followers including
some from Pangasinan.
Since the Spanish regime, all the par-
ishes of Pangasinan fell within the juris-
diction of the Bishop of Nueva Segovia
who had jurisdiction over the whole of
northern Luzon. Up to 1776 when the
parochial system was adopted in the
Philippines, they were not subject to ca-
nonical visitation as provided for by the
Laws of the Indies. They were not par-
ishes in the actual sense of the word but
vicariates; they were mission parishes
ad-ministered by the Vicars of the Do-
minican Provincial.
The Archdiocese of Lingayen-Dagupan
On May 19, 1928, the Diocese of
Lingayen (comprising the whole civil
province of Pangasinan, 11 towns of
Tarlac and 10 towns of Nueva Ecija, and
B3
3 towns of Zambales) was separated from
the mother diocese. Most Rev. Rev. Cesar
Maria Guerrero became the first bishop
of the new diocese. He was shortly suc-
ceeded by the Most Rev. Mariano
Madriaga. Since 1928, the episcopal seat
of the new diocese was Lingayen.
But on May 11, 1954, it was moved to
Dagupan because of the destruction
wrought by World War II. It took only
25 years for Pangasinan to become an
Archdiocese. On February 16, 1963, Pope
Paul VI reconstituted the diocese of
Lingayen into an archdiocese compris-
ing the whole civil province of
Pangasinan. The towns from Tarlac and
Nueva Ecija were returned to their re-
spective civil provinces to form two in-
dependent dioceses each as suffragans
of the new Metropolitan See. The Most
Rev. Mariano Madriaga was eventually
elevated to the rank of Archbishop. In
1970, the diocese of La Union was cre-
ated and separated from Nueva Segovia
becoming another suffragan of the
Archdiocese of Lingayen-Dagupan. Af-
ter governing the diocese for more than
35 years, Msgr. Madriaga was succeeded
by the Most Rev. Federico Limon. On
January 12, 1985, the western part of
Pangasinan was made into the Diocese
of Alaminos, and the eastern part, the
Diocese of Urdaneta, both dioceses be-
coming suffragans of Lingayen-
Dagupan along with the dioceses of
Cabanatuan, San Jose (Nueva Ecija) and
San Fernando, La Union. On July 15,
1991, a new Archbishop was appointed
in the person of Most Reverend Oscar
V. Cruz, JCD.
Catholic Institutions
The archdiocese has 26 parishes.
Catholic institutions include 2 seminar-
ies: a college and a minor, 27 Catholic
schools, a Lay Formation Center; a so-
cial action center, a Caritas center, a Bib-
lical Center, a Family and Life Center, a
youth center, and a catechetical center.
A printing press is also located conve-
niently in the college seminary.
Pastoral Programs
Pastoral activities are concentrated on
worship; Catholic education; youth
apostolate, social action and pastoral
work with the family. A noteworthy in-
novation is the attention given to wor-
ship. The archdiocese is achieving
progress in making the liturgy the
framework of worship. Devotions re-
main popular but adequate success has
been achieved to integrate these with
liturgy. Thus, devotions to saints, who
are local favorites, have been weaned
off the novena syndrome and integrated
with the celebration of the mass.
On social action, Archbishop Cruz es-
tablished the Caritas Dagupan, the pri-
mary objective of which is to help the
poor of Christ help themselves through
livelihood and health projects. The
Archdiocesan Commission on Social Ac-
tion and Allied Services initiates pro-
grams that encourage entrepreneurship
among the rural communities. The
Commission grants financial assistance
to rural folks so they can put up small-
scale industries, or organize coopera-
tives to eventually improve their stan-
dard of living.
Archdiocesan Pastoral Plan
Since Archbishop Cruz assumed of-
fice; one of his main preoccupations has
been the formulation of an Archdiocesan
Pastoral Plan. After much reflection and
deliberation, the Plan was finally fin-
ished. The Archdiocesan Pastoral Plan is
based on the integrated advisory obser-
vations made by the clergy and the laity
who had been constantly consulted by
the Archbishop on the matter.
The plan is on a short term basis of
three years, after which evaluations are
made and necessary adjustments
adopted; and then the renewed Pastoral
Plan is launched for another three years.
Subsequently the plan will go through
the same evaluation; adoptive and re-
newal processes.
The plan itself starts with the situa-
tion of broken and sinful unbelievers;
ignorant and indifferent, notwithstand-
ing the call to be healed, to be whole, to
be holy, to be believers. The vision is
the Living Body of Christ through a wit-
nessing; worshipping; serving and evan-
gelizing community. The mission is re-
newed and intensive evangelization;
renewed and intense living of gospel
values; development of the spirit,
charisms, and capabilities of the
presbyterium; promotion, encourage-
ment and maximization of the ecclesial
participation of the laity.
Programs have been devised to par-
ticularize the mission component of the
Pastoral plan. In particular, these pro-
grams involve the clergy, the laity, and
the community apostolates.
 CBCP Monitor
B4 Commissions Vol. 11 No. 24
November 26 - December 9, 2007

CBCP Office on Women

‘Strengthening the Formation of Women as Builders of Family, Church, and Society’
By Ma. Fenny C. Tatad
Magisterium on Women and
Womanhood
On November 18, 1965, Pope Paul
VI promulgated the Decree on the
Apostolate of Laity , Apostolicam
Actuositatem. In this document the
Pope recognized that “women are
taking on an increasingly active share
in the whole life of society; it is very
important that they participate more
widely in the various fields of the
Church’s apostolate.” “If the witness
of the Apostles founds the Church,
the witness of women contributes
greatly towards nourishing the faith
of Christian communities,” says Paul
VI.
In Christifideles Laici (CL, Decem-
ber,1988), the Apostolic Exhortation on
The Vocation and the Mission of the Lay
Faithful in the Church and in the World,
John Paul II acknowledged “the in-
dispensable contribution of women
to the building up of the Church
and the development of society.”
The Pope spoke of the “active and
responsible participation of
women in the life and mission of
the Church as well as in social and
public life.” He strongly affirmed
“the urgency to defend and to pro-
mote the personal dignity of woman,
and consequently, her equality with
man… Only through openly acknowl-
edging the personal dignity of women is
the first step taken to promote the full
participation of women in Church life as
well as in social and public life.”
Earlier, in August of 1988, John
Paul II, in his Apostolic Letter,
Mulieris Dignitatem, declared that
“The moral and spiritual strength
of a woman is joined to her aware-
ness that God entrusts the human be-
ing to her in a special way…A woman
is strong because of her awareness of
this entrusting…The ‘perfect woman’
becomes an irreplaceable support and
source of spiritual strength for other
people, who perceive the great energies
of her spirit. These ‘perfect women’ are
owed much by their families, and some-
times by whole nations.”
The Catholic Bishops’ Confer-
ence of the Philippines (CBCP) in
its July 1995 Pastoral Statement on
Women declared that “the true
Filipina, cognizant of her God-given
mission, is able to successfully combine
her role as mother, wife and co-provider
of the family with her own desire for self-
fulfillment. Rather than being unjustly
influenced by the thoughts of secular-
ized industrial societies, the Filipina has
much to teach on the authentic empow-
erment of women.”
A decade later
All this had been said by the
Catholic Church long before the
United Nations Fourth World Con-
ference on Women in September
1995 in Beijing took up equality, de-
velopment and peace as its theme.
Beijing triggers the creation of
CBCP Office on Women
It would turn out that the Beijing
conference had a far more radical
and insidious social reform agenda
aimed at creating a new social or-
der that would seek to restructure
established cultural, scientific, po-
litical and social norms all over the
world. Rosalinda Valenzona, a
CBCP consultant on life and fam-
ily, saw certain erroneous feminist
goals in the conceptual framework
of the Beijing conference agenda,
namely: 1) that the gender ideol-
ogy surrounding marriage and
family is merely a social construct;
2) that marriage and the family is
responsible for subordinating
women to men; and 3) that break-
ing away from the gender role of
wife and mother is a necessary con-
dition for women’s development.
(Valenzona, 1995).
However, the most revolution-
ary in the feminist agenda at
Beijing, to my mind, were: 1) the
move to legalize abortion globally;
2) the redefinition of the family as a
way of introducing new family
forms based on sexual orientation
of men and women; and, 3) the re-
definition of gender which deviates
sharply from its traditional biologi-
cal definition.
With the Philippine government
delegates assuming major roles at
the conference, all of us should have
been very proud. With great disap-
pointment, however, we saw our
official delegation taking positions
on sexual and reproductive rights
that were patently unconstitutional
and morally offensive to our
people. With great conviction,
Undersecretary Carmencita
Reodica defended sexual rights,
which included abortion rights in
the context of the conference. At the
closing ceremony, Senator Leticia
Shahani declared her full support
for “women’s control over their bodies
and sexuality… though it did not mean
condoning or promoting abortion be-
cause it is against our laws and consti-
tution.”
The CBCP delegation uncovered
all this in the course of the confer-
ence, particularly in the meetings
where the Beijing documents where
being negotiated for implementa-
tion among the member states of
the United Nations. The Holy See
had previously gotten wind of the
feminist design for the Beijing con-
ference during the preparatory
meetings in the different regions of
the world, and had come prepared
to deal with it.
In all the proceedings, the Holy
See delegation actively intervened.
It was unfailingly constructive in its
approach to every issue, precise in
its language and clear in its articula-
tion of the Church’s position. In the
final document however, the femi-
nists simply steamrolled “the right of
women to full control over their bodies,”
or to do whatever they wish with
their bodies, including “the right to
terminate an unwanted pregnancy.”
(World Health Organization, 1996)
CBCP Office on Women was born
In January 1995, the CBCP Per-
manent Council created the Ad Hoc
Committee on Women under the
office of the CBCP President, Arch-
bishop Carmelo D.F. Morelos, D.D.
The Permanent Council then ap-
pointed me Secretary General, with
Linda Valenzona and Sr. Pilar
Verzosa as members of the core
group whose immediate task was
to prepare a delegation for Beijing.
After Beijing, the Ad Hoc Commit-
tee became an Office on Women in
the office of the CBCP President. Its
mission was to address women is-
sues, and, life and family issues as
they relate to women in the life of
the Church in the Philippines. This
was in 1996, and Archbishop Oscar
Cruz, the CBCP President then,
asked me to become its Executive
Secretary, with Bishop Crisostomo
Yalung as Pastoral Director and
Bishop Chairman. We were given
ample office space at the CBCP which
I immediately made functional.
In 2000, upon confirmation of the
CBCP statutes by the Holy See, the
Office on Women became a regu-
lar office within the CBCP structure.
Bishop Emilio Marquez of Lucena
now chairs the office with Dr. Zeny
Rotea as Executive Secretary.
The mandate
Section 20 of the CBCP Statutes
defines the mandate of the Office,
as follows:
1. It shall promote the teaching of
the Church on womanhood,
marriage and family life through
personal witnessing, public
apostolate and professional ser-
vice, inclusive of advocacy
through the mass media, and
thereby assist in strengthening
the formation of women as
builders of family, Church and
society;
2. It shall tackle women issues in a
Catholic perspective, initiate and
animate activities that foster
greater solidarity among women
leading to the authentic develop-
ment and advancement of Chris-
tian womanhood;
3. It shall work for the establish-
ment of support systems for the
promotion of the culture of life,
inclusive of structures specifi-
cally designed to look after the
needs of women, children and
families in crisis;
4. It shall assist in the formative
dissemination of the Church
teaching on the correct practice
of responsible parenthood espe-
cially on the part of women;
5. It shall help in the enactment of
just laws, sound programs and
policies that affirm and enhance
the dignity of life, women, fam-
ily and marriage, and instill and
sustain a true Christian social en-
vironment;
6. It shall serve as the coordinat-
ing and implementing office of
the Conference in liaison with
Church-based and/or Church-
related Movements, Organiza-
tions and similar groups, on mat-
ters pertaining to women.
7. It shall monitor the programs
and policies of Government and
non-government Organizations
and similar entities, and promote
the Catholic teaching on the for-
mulation of their plans, programs
and projects that affect women
and girls; and,
8. It shall attend to more particu-
lar duties and tasks thereto oc-
casionally assigned by the con-
ference.
CBCP-OW implements its man-
date
Faithfully implementing its
mandate, the Committee on
Women promptly got together
thirty women heads of various or-
ganizations to form the ad-hoc
Board of CBCP-OW. Together, they
organized the first National Con-
gress on Women to address urgent
issues on women and womanhood.
This was in November of 1997 and
the Congress theme was The
Woman of Faith Today, Shaping the
Nation’s Future.
In March 1999, another interna-
tional inter-faith conference on The
Family at the Center of Human Devel-
opment was convened by the Office
on Women in Manila in collabora-
tion with the United States-based
World Congress of Families (WCF).
World-renowned family experts
and scholars formed the core of for-
eign speakers.
The proceedings of the first two
Decade / B7

Fr. Luis Supan

The Question Box

1. What does the phrase “Canon of the
Bible” mean?
The term “canon” comes from the
Greek kanon and the Hebrew kaneh,
which was a reed used as an instru-
ment of measure. It has acquired
analogous meanings in ecclesiastical
language. Thus, we speak of Canon
Law and Biblical Canon. What is com-
mon in these expressions is the notion
of measure or rule: Canon Law regu-
lates the life of the members of the
Church, “Canon of the Bible” refers to
the official list of the books of the Old
and New Testaments which form the
Holy Bible, and held by the whole
Church as containing God’s revelation
of Himself.
2. How did the Jewish Biblical canon
(The Old Testament) evolve before the
Christian era?
Around three centuries before the
birth of Our Savior, a Greek transla-
tion of the Hebrew Old Testament was
made in Alexandria for the benefit of
the Greek-speaking Jews outside Pal-
estine. That translation has always
been known as the Septuagint. (This
name is derived from Septuaginta
(“Seventy”), the approximate number
of translators. It is designated as LXX
in biblical studies.) It differed from
the Palestinian or Hebrew Bible
(whose “canon” was fixed much later,
in the second century A.D.) in the num-
ber of books: the Hebrew Bible con-
tained 24 books, while the Septuagint
canon had 7 books more, plus addi-
tional parts in the books of Daniel and
Esther. These books are now called
deuterocanonical books, to distinguish
them from the 24 books of the Pales-
Questions on the Holy Bible
tinian canon. (In Greek, deuteros means “sec-
ond”; thus, deuterocanonical refers to the
books which were included in the Bible at
a later period.)
In the Hebrew Bible, the number of
books comes out to be 24 because the Pal-
estinian Jews counted the 12 books of the
Minor Prophets as one book. In the first
century A.D., Flavius Josephus, a Jewish
historian, wrote about the existence of 22
books which were held sacred by the Jews.
This time the discrepancy is due to the
counting of Judges and Ruth, Jeremiah and
Lamentations as single books. Thus, the
Hebrew canon contained the same num-
ber of books as the number of letters in
the Hebrew alphabet.
The Jews did not find the need to for-
mally define a canon until the Christian
era, about 100 A.D., in a Jewish Synod at
Jamnia in Palestine. And it seems that this
was at least partially motivated by the
desire “not to be contaminated” by the
Christian “sect,” many of whom were of
Greek origin, that had made extensive use
of the Septuagint.
3. How was the Old Testament Canon re-
ceived in the Christian Church?
Probably because Greek was the com-
mon language of the Mediterranean lands,
the Septuagint (i.e., with the
deuterocanonical books) was the Old Tes-
tament used by the early Christians. As
proof of this, we can cite the fact that of the
350 quotations of the Old Testament found
in the New Testament, about 300 are from
the Septuagint.
Following this tradition, the Church
has always defended the canonicity of all
the books in the Septuagint. Some Fathers
of the fourth century returned to using only
the Hebrew canon, but by the sixth cen-
tury, the Septuagint was unanimously ac-
cepted. The Council of Florence (1441) re-
affirmed what the previous Synods of
Hippo and Carthage in the fourth century
had defined as the official canon — that is,
the Alexandrian.
During the time of the Protestant Ref-
ormation, when the desire to return to the
primitive faith was in the air, the
deuterocanonical books were rejected, and
only those contained in the Hebrew canon
were retained.
So, one of the first decisions made by the
Council of Trent was to define the sources of
Revelation, and the definitive canon of the
Old Testament was declared in its session
on 8 April 1546. This canon is composed of
46 books, which includes the
deuterocanonical books—the two books of
the Maccabees, Tobias, Judith, Wisdom,
Sirach (Ecclesiasticus), Baruch. Thus, the ques-
tion was finally resolved for Catholics.
It was also in the 16th-century Reforma-
tion when the term protocanonical was first
used, to refer to the books in the Hebrew
canon (protos means “first”). It should be
noted at this point that what Catholics call
“deuterocanonical,” the Protestants call
“apocrypha”; what Catholics call “apocry-
phal,” are called “pseudepigrapha” by Prot-
estants. In the German translation of the
Bible made by Luther, the deuterocanonical
books were added as appendix, and he
called them “apocrypha.” (From the Greek
apocryphos: obscure, of dubious origin).
4.HowdidtheNewTestamentcanonevolve?
The most ancient list of books used by
Christians in the apostolic times is the so-
called Muratorian canon, written in the sec-
ond half of the second century. The canon
was written in a document discovered in
1740 by G. A. Muratori. It is attributed to
St. Hippolitus, and written in Rome. The
document, also known as the Muratorian
fragment, mentioned the books held by
all Christians as sacred, distinguishing
them from books which were only for
private reading and from the books not
accepted by the Church, such as the apoc-
ryphal ones (e.g., the recently super-hyped
“Gospel of Judas” among them). From that
period, the history of the declarations on
the New Testament can be reconstructed.
The books of the New Testament were
written between the years 50 and 100. The
“first generation Christians” unanimously
defended their sacred character (“canonic-
ity”). From the end of the first century up
to the end of the second, the canon gradu-
ally took shape: the main elements were
the four Gospels and at least ten epistles of
St. Paul. In the West, from the year 200
A.D., the following books were accepted
as inspired: the 4 gospels, the 13 epistles of
St. Paul (the letter to the Hebrews was in-
cluded in the canon only in 380 A.D.), the
first letter of St. Peter and of St. John. The
second letters of St. Peter and of St. John
were cited, but not the third letter of St.
John and the Book of Revelation (Apoca-
lypse). The epistle of St. James was already
widely used since the second century.
The New Testament canon of 27 books
was fixed in the Synod of Hippo (393 A.D.)
and in the two Synods of Carthage held in
the years 397 A.D. and 419 A.D. Church
documents such as the letter of Pope Inno-
cent I (405 A.D.) attest to the acceptance of
this canon.
In the East, agreement on the canon was
reached only towards the end of the sev-
enth century. Origen (d. 255) had some res-
ervations on the letter to the Hebrews,
second letter of St. Peter, and the second
and third letters of St. John, even though
in principle he did not doubt the in-
spired character of the entire New Tes-
tament. In a letter of St. Athanasius (367
A.D.) the complete list of 27 books was
mentioned. In Antioch and Syria, it was
not until the sixth century that the Book
of Revelation (Apocalypse) and four of
the Catholic epistles were included in
the canon. (These are known as the
deuterocanonical books of the New
Testament.)
The gradualness of the canon’s for-
mation could be attributed to the slow
communication among Christian com-
munities. Add to that the fact that some
epistles were addressed to individuals
or to Christians living in a particular
city. Finally, what made the process of
discernment more complicated was the
circulation of the apocryphal writings
(the “information spam” of those times).
A period of calm over the question
of canonicity lasted for several centu-
ries, to be broken only in the sixteenth
century, with the advent of Protestant
Reformation. Luther excluded from the
New Testament canon the books of the
Letter to the Hebrews, Apocalypse,
James, and Jude; Zwingli rejected only
the Apocalypse. The other Protestant
Churches did not dispute the canon.
Towards the end of the seventeenth
century, the Lutherans returned to the
traditional canon.
The Council of Trent, in the session
of 8 April 1546, solemnly defined the
following canon of the New Testament,
a total of 27 books: Four gospels, Acts
of the Apostles by St. Luke, 14 Epistles
of St. Paul, 2 Letters of St. Peter, 3 Let-
ters of St. John, Letter of St. James, Let-
ter of St. Jude, Revelation (Apocalypse)
of St. John the Apostle.
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007 Statements B5

“Your task is a silent and deep

commitment to evangelization”
Address of His Holiness Benedict XVI to Members of “The New Families Movement”
Clementine Hall, Saturday, 3 November 2007

DEAR Brothers and Sisters,
Welcome and thank you for coming
to visit me. You come from the five con-
tinents and belong to The New Families
Movement which came into being 40
years ago in the context of the Focolare
Movement. You are thus a branch of
Focolare and today form a network of at
least 800,000 families working in 182
nations, all committed to making their
home a “focolare” [hearth] which radi-
ates in the world the witness of a Gos-
pel-style family life. I offer each one of
you my most cordial greeting, which I
extend also to those who have wished to
accompany you at our meeting. I greet
in a special way your leaders who have
conveyed your common sentiments and
described to me your Movement’s work-
ing methods as well as its goals. I thank
you for the greetings you have brought
me from Chiara Lubich, to whom I send
my warm good wishes, thanking her be-
cause she continues to guide the large
family of the Focolare with wisdom and
unswerving attachment to the Church.
As has just been recalled, it is precisely
in the context of this vast and praisewor-
thy institution that you, dear married
couples, place yourselves at the service
of the world of families with an impor-
tant and ever timely pastoral action that
has four orientations: spirituality, edu-
cation, sociability and solidarity. Your
task is effectively a silent and deep com-
mitment to evangelization with the goal
of testifying that only family unity, a
gift of God-Love, can make the family a
true nest of love, a home that welcomes
life and a school of virtue and Christian
the focus and of faithfully following his
Gospel is proclaimed in everyday life,
sometimes despite many difficulties.
Indeed, your meeting’s theme: “A house
built on the rock — the Gospel lived, a
response to the problems of families to-
day”, emphasizes the importance of this
ascetical and pastoral itinerary. The se-
cret is precisely to live the Gospel!
Rightly, therefore, in the work of the
assembly during these days, in addition
to contributions that illustrate the situa-
tion of today’s families in the different
cultural contexts, you have planned to
deepen your knowledge of the Word of
God and to hear the testimonies that
show how the Holy Spirit acts in hearts
and in family life, even in complex and
difficult situations. Only think of the un-
certainties of engaged couples as they
face definitive decisions for the future,
of the crisis of couples, of separations
and divorces as well as irregular unions,
of the condition of widows, of families
in difficulty and of welcoming aban-
doned minors. I warmly hope that also
thanks to your commitment, pastoral
strategies may be identified to cope with
the increasing needs of families today
and the multiple challenges that face
them, so that they will not fail in their
special mission in the Church and in so-
ciety.
In this regard, in the Post-Synodal Ap-
ostolic Exhortation “Christifideles
Laici,” my venerable and beloved Pre-
decessor John Paul II noted that the
Church maintains that for the faithful,
“the first and basic expression of the so-
cial dimension... is the married couple
wise observed: “The family has the mis-
sion to guard, reveal and communicate
love, and this is a living reflection of
and a real sharing in God’s love for hu-
manity and the love of Christ the Lord
for the Church, his Bride” (“Familiaris
Consortio ,” n. 17). Thus, according to the
divine plan, the family is a sacred and
sanctifying place and the Church, which
has always been close to the family, sup-
ports it in this mission, especially to-
day when the internal and external
threats to it are so numerous. In order
not to succumb to discouragement, di-
vine help is essential; thus, every Chris-
tian family must look with trust to the
Holy Family, the original “domestic
Church” in which “through God’s mys-
terious design, it was in that family that
the Son of God spent long years of a
hidden life. It is therefore the prototype
and example for all Christian families”
(ibid., n. 45).
Dear brothers and sisters, the humble
and holy Family of Nazareth, the icon
and model of every human family, will
not let you go without its heavenly sup-
port. Nonetheless, your ceaseless re-
course to prayer, to listening to the
Word of God and to an intense sacra-
mental life is indispensable, together
with a constant effort to live Christ’s
commandment of love and forgiveness.
Love does not seek its own interests, it
does not harbor rancor for evil received
but rejoices in truth. Love “bears all
things, believes all things, hopes all
things, endures all things” (I Cor 13: 5-
7). Dear brothers and sisters, continue
your journey and be witnesses of this

values for children. As you confront the
many social and economic, cultural and
religious issues that challenge contem-
porary society in every part of the world,
your work, truly providential, is a sign
of hope and an encouragement for Chris-
tian families to be a privileged “space”
where the beauty of making Jesus Christ
and the family” (n. 40). To bring this
vocation to fruition, the family, aware
that it is the primary cell of society, must
not forget that it can find strength in a
Sacrament desired by Christ to reinforce
the love between man and woman: a
love understood as a gift of self, recip-
rocal and profound. As John Paul II like-
© Alessandra Benedetti/Corbis
Love which will make you increasingly
the “heart” and “leaven” of the entire
New Families Movement. I assure you
of my remembrance in prayer for each
one of you, for your activities and all
those you meet in your apostolate, and
with affection I now impart to you all
the Apostolic Blessing.

Moral revolution? Do it 3rd Western Visayas

Congress on Family and Life
GOD help us! God have mercy on the Filipino people.
The list of unresolved cases of social, economic and po-
litical concerns keeps piling up. Suicides and homicides
have been committed because of extreme unresolved pov-
erty—and these at a time when the peso is claimed to be
gaining ground. How long have the poor to wait? And
then the murder of a COMELEC official—at a time when
October 21 - 22, 2007, St. Vincent Ferrer Seminary, Jaro, Iloilo City
COMELEC is facing renewal of its institution.
The alleged bribery of government officials, the deaths
Theme: A common stand towards a culture of Life
resulting from the explosion at the Glorietta and more
rece3sntly the bomb explosion at the Batasan Pambansa: THE Gospel of Life is to be right of the unborn, the right to man. The population problem, and woman have respective
preached with dauntless fidelity be born, and to be born healthy. if there is one, is not about the complementary roles in this de-
these are the social concerns and nagging issues that are
crying our for solution and closure. as “good news” to the people of 2. The first and primary source control of birth through abor- velopment. Marriage is part of
every age and culture of moral instruction is the fam- tion, but about the control and the plan of God and mother-
Add to this list the multi-million peso projects sprawl-
ing like white elephants because of substandard qualities (Evangelium Vitae, 1) and in our ily, a basic block of civilization distribution of wealth in God’ hood, or fatherhood, is, has never
time, at this “moment of history in made up of a father married to a creation; been a form of discrimination;
and questionable arrangements.
These are not purely socio-economic issues. The which the family is the object of nu- mother, plus a child or children; 5. Responsible Christian par- We, the delegates, are aware
merous forces that seek to destroy it 3. Giving children an adequate enthood is the foundation of of the subtle attacks now being
Church’s social doctrine (Compendium 330-331) insists on
their moral connotations. The relationship between mo- or in some way to deform it, and aware preparation for adult life de- family stability and solidarity. made against the family and life,
that the well-being of society and her mands education in the Chris- No amount of success outside of hence, we hereby resolve, as we
rality and economics and poverty is necessary, intrinsic
and reciprocal. On the one hand, it will be unfair to the own good are intimately tied to the tian meaning of sexuality and the the family can make up for the have resolved in the 2nd Western
good of the family,” (Familiaris sanctity of human life. Sex edu- failure in the family; Visayas Congress on Family and
victims if the real and ultimate culprits are not investi-
gated and made to answer for their actions. On the other Consortio,3) we the people of cation without morality is a 6. The authentic rights of the Life in February this year, to live
God in Western Visayas, del- subtle attack on the family and family, founded on Christian by these principles and continue
hand, each case carries a strong statement about the dif-
ferent levels of leadership as well as about the national egates to the 3rd WV Congress life and promotes the culture of principles, are basic and inher- not only to search for truth but
on Human Life, having per- DEATHS (Divorce, Euthanasia, ent human rights that must be re- also to expose all of those treach-
state of affairs.
As a response to the state of moral bankruptcy in public ceived and having been con- Abortion, Total Population Con- spected and protected by the State; erous, and orchestrated effort to
vinced “in a more urgent and com- trol, Homosexual Marriages, Sex 7. The curriculum of the edu- destroy the family and under-
life, of probably irremediable loss of credibility and trust,
a call has been made for “moral revolution”. If only to pelling way” (FC) our “ mission of Education) cational system must reflect, mine the sanctity of life. We re-
proclaiming to all people the plan of 4. Abortion intentionally done propagate and strengthen the solve to be vigilant because
stop our country from continuing to become a “social vol-
cano” (Heaven help us!), we support the ideal of a “moral God for marriage and the family, (FC, is not only a violation of the values of a people, and not be these subtle attacks can come
3) hereby affirm not only our ad- right to life, but also a crime an instrument in the hegemonic like the thief in the night (Job
revolution”—moral transformation, moral renewal,
moral reform. The CBCP has proposed it before in many herence to the following prin- against humanity. It undermines designs of the vested well 24:14). We will watch the local
ciples and realizations but also the foundation of the family as funded interest groups; government, the educational
ways through the years. And we would like to say it
again. Nothing new, but the resolve may be. our resolve to proclaim them: it seeks to destroy its weakest 8. Gender equality and equity system, and the halls of Con-
1. Human life and the dignity member, the unborn. It must be as understood in the Christian gress. Above all, we must not
We are consoled by the fact that some of our public
officials and different sectors of civil society are seeing of human life is beyond the com- unflinchingly condemned in the context are essential to integral only watch but also pray. (Mark
merce of man; we respect the strongest terms available to human development. Both man 13:33)
such a need for “moral revolution”. Sana magpatuloy
ito…sana dumami pa ang bilang nila. May this attitude
prevail…may the number of good-willed people increase.
Not only investigations one after another.

Committee on Women, Justice, Peace

In our country where 57% are not affected by the gained
power of the peso, where graft and corruption by the
mighty in power and influence still hold sway, we are in
search for people who would be humble, courageous and

and Integrity of Creation

decided enough to do a Zacchaeus “Here and now I give
half of my possession to the poor, and if I have cheated
anybody out of anything, I will pay back four times the
amount.” (Lk 19:8). This is the only violent revolution
worthy of the name—it “kills” selfishness.
Let us do it. “To start this moral revolution, I must
cease to be dishonest, unjust and unfair to my fellow Fili-
pinos. I will tell and act on the truth that I confess or
affirm. I will return what I have unjustly and deceitfully
acquired. Only then can I ask pardon from God and the
people I have wronged.” Speaking of reconciliation? This
is!
+ANGEL N. LAGDAMEO
Archbishop of Jaro
CBCP President
November 20, 2007
Philippine Province of the Good Shepherd, 1043 Aurora Boulevard, 1108 Quezon City
GATHERED in our Province Assembly in
Quezon City from November 12-14, 2007,
we, the undersigned Good Shepherd Sis-
ters, coming from different parts of the
country decry the recent bombing of
Batasan Pambansa causing the loss of
lives and severe injury to many. This re-
cent event, added to the long list of suspi-
cious events and scandalous deals and
scams allegedly attributed to the present
national administration.
Inspired and challenged by our mission
to continue to be “Life-bearers with and
for the Poor” and called to heed Micah
6:8 “to act justly, to love tenderly and to
walk humbly with our God”, we believe
that the common good and well being and
security of the Filipino people should be
a great concern of the national leadership.
The fact is the majority of Filipinos are
insecure and fearful in the face of grind-
ing poverty they suffer from.
Who will deny that the national gov-
ernment has lost the moral ascendancy to
govern this country? We don’t! Therefore,
we strongly ask the Chief Executive
Gloria Macapagal-Arroyo to step down.
Signatories: Eighty Two (82) Good Shep-
herd Sisters
(For Reference: Sr. Maureen Catabian, RGS
– Chairperson of the W-JPIC Committee of the
Sisters of the Good Shepherd (Philippines.
Telephone: 913 64 07 Email :
maurgs@yahoo.com)
 CBCP Monitor
B6 Reflections Vol. 11 No. 24
November 26 - December 9, 2007

Somebody in the eyes of God

2nd Sunday of Advent (Mt. 3:1-12)
Go Son!
By John Jay C. Magpusao, OSC

WE were on our last day of listening about the Anchoritic, Ceno-

By Bishop Emilio L. Bataclan, DD
ADVENT is a time for preparation… a time
for WELCOMING… a time of joy.
Ad venire… VENIRE AD… to come for;
not just come for the GENERAL PUBLIC, but
to come for you. You are someone in the eyes
of GOD. That is the message of advent!
And because He comes for you… you pre-
pare the way, you prepare your home, you
prepare yourself: your mind, your heart. You
own your shortcomings, you confess your
sins and you do all these because the Lord is
coming to your life. “If anyone loves me…
my Father and I, will dwell in his/her heart.”
Thus preparing for HIS COMING gives us
joy, hope. With Elizabeth who was visited
by Mary we could ask ourselves: WHO am I
By Fr. Roy Cimagala
that you visit me.” Being visited humbles us
and being visited gives us the sense of being
loved.
Thus we are challenged to show good fruits
as evidence of our preparing HIS WAY. Cor-
poral or spiritual works of mercy are signs
of repentance, we are dared to bear fruits and
we are dared never to take pride in the pedi-
gree, in the lineage of our family; to bask
only in the name of our family is but to show
emptiness in our life that should have been
fruitful.
Success is better if this is earned; it reeks
and smells rat when it is handed down. With
gratitude let us thank God for our family but
let us stand tall by using the talents the Lord
had given us. Let us not be honored, elected,
and showered with accolades because of our
family names. That is nepotism; that is po-
litical dynasty.
Let us not say “we have ABRAHAM as our
Father.” Let us be men and women of our
own making, being aware that God had given
us talents to grow up with; God had endowed
us with gifts to be developed and used for
His glory and ultimately for our sanity and
good of our fellow men.
Let us not be only heirs but EARNERS as
well; let us not be just donee only but DO-
NORS as well. Let us be doers not merely
inheritors.
Yes, the Savior is coming! Lord Jesus let
me welcome You into my life and let my
life show the joy of your presence in me.
With joy in my voice, in my eyes let me tell
the world that you are coming. Let my ordi-
nary life announce that you are about to be
with me!
bitic, Eremitic, Canon Regulars, Mendicant Orders, Clerics Regu-
lar, and more. This was a modular class on the History of the
Christian Form of Consecrated Life given to us Novices and Pos-
tulants of Baguio.
The previous two days, I was an ideal Novice—I slept or drew
sketches on scratch papers!
This day, thanks to Sharon, a Novice from a female congrega-
tion who brought with her a September 2006 issue of Reader’s
Digest, I read. It’s better to read than to sleep, I resolved. Well, I
was just confident because we already had taken up this subject in
our Theology of Consecrated Life subject back in college.
I began with the short, simple, and easy to digest articles on You
Said It, Everyday Heroes, Unseen Asia, and All In A Day’s Work.
From time to time, to give due respect to the lecturer, who hap-
pened to be our Novice Master, I took a break to pretend I was with
him. He was already then talking about the Pauperistic Movements.
Back to my own created world, I was inspired to read on further
because my heart was fired up by the article entitled “They Said I
Couldn’t.” Five stories of people who wouldn’t give up.
Number one in it was Reese Witherspoon, Actress. Her picture
was marked NO TALENT, CAN’T SING. Second was Adam
Zimmerman, Professional Athlete: TOO DUMB. Third was Jane
Goodall, Anthropologist: DREAMER. Fourth was Randy Kraus,
Injured Police Officer: WILL NEVER WALK AGAIN. Last was
Bobby Moresco, Screenwriter: UNBANKABLE.
Reese was an adolescent girl joining a drama summer camp
when she was told by her coaches at the end of the camp to forget
about singing and suggested she think about another career. She
took their word to heart. After all, why shouldn’t she believe the
professionals?
But having a mother, a paediatric nurse who is funny, happy,
upbeat person, and a father who is a physician, she was not let
herself mope and was encouraged to achieve in school. Reese then
learned to play to her strength and focused on what she is good at.
“Celebrate yourself,” she said.
Thus, last March 2006, Reese Witherspoon walked up on the
Kodak Theatre in Hollywood and accepted her Academy Award
for Best Actress for her heartbreaking, heartwarming singing role
as June Carter Cash in the movie Walk the Line.
Adam was a dyslexic kid and was told by his primary school
teacher, “Too dumb. You’ll never graduate from high school.”
However, this cutting comment changed his life. “Just because
one person says something, don’t take their word,” his mother
told him. “Go out and prove them wrong. It’s not about the dis-
ability; it’s what you do about it.”
Adam was driven to succeed. May last year, the dumb kid
who was too short graduated with a degree in sports manage-
ment and marketing.
“I thank her for saying that. It’s unbelievable how a person’s
words can stick in the back of your mind and push you to be more
than what they say you can be,” said Adam when he thinks back to
that primary school teacher.
The school’s career counselor was “horrified” at Jane’s impracti-

Enriching our human formation
PASSING by a local seminary the this indispensable human aspect of
other day, I noticed that an office his life. Our human condition is
for the director of human forma- the basic ground on which all the
tion for the seminarians was being other developments take place.
constructed. Apparently the bish- We’ll always be human, never an-
ops’ conference has indicated that gels nor brutes.
this aspect of the seminarians’ for- Let’s remember that our super-
mation be given serious attention. natural calling is not meant to sup-
I was, of course, very happy to press our human condition, but
learn about this. For quite some rather to purify, enrich and elevate
time now, I together with many it. In fact, without this spiritual and
others have worried about what supernatural dimension, our hu-
appears to be a deterioration of the man condition simply degenerates.
human tone of priests and semi- How can one be expected to be
narians. prayerful and self-sacrificing if he
Basic good manners and proper is lazy, disorderly, still held cap-
conduct seem to be missing, as we tive by earthly allurements? How
now see a few priests improperly can one be socially attuned and
dressed, lacking proper sense of pastorally effective if he is self-ab-
where to be and to go, adapting sorbed, narrow-minded, and tact-
adolescent speech and lifestyle, and less?
a long disturbing etcetera. A town mayor once told me he
This concern for human forma- mistook a priest for a houseboy in
tion is, of course, necessary for ev- a town fiesta, simply because the
eryone, not priest dressed, talked and behaved
just for priests and seminarians. like a houseboy.
Human correctness as manifested Obviously that priest must have
in one’s external appearance and thought he scored high in follow-
behavior can reveal what is inside ing our Lord’s command to be
one’s heart and soul. truly humble by being a servant.
One’s spiritual life and all other But on the other hand, the priest
aspects of one’s life depend to a should know there are basic rules
large extent on how well one lives that govern his public activity.
Lest I be accused of just dishing
out my unsolicited opinion on this
matter, I would like to transmit
the relevant indication issued by
the Vatican’s Congregation for the
Clergy.
In no. 75 of the “Directory on the
Ministry and Life of Priests,” the fol-
lowing is said:
“This human formation is ex-
tremely important in today’s
world, as it always has been. The
priest must never forget that he is
a man chosen among men to be at
the service of men.
“To sanctify himself and carry
out his priestly mission, he must
present himself with an abundance
of human virtues which render
him worthy of esteem by those
around him.
“In particular he must practice
goodness of heart, patience, kind-
ness, strength of soul, love for jus-
tice, even-mindedness, truthful-
ness to his word, coherence in the
duties freely assumed, etc.
“It is likewise important that
human virtues be reflected in the
priest’s social conduct, correctness
in the various forms of human re-
lations, friendships, courtesy, etc.”
We have to help one another in
this area, profusely giving good
example to others, constantly giv-
ing reminders, making sugges-
tions and even resorting to frater-
nal corrections.
In this regard, the lay faithful
should not hesitate to help those
in the clergy and in the religious
state, by promptly giving those
timely reminders, appropriate
suggestions and necessary correc-
tions.
I wish to reassure them that they
will be doing a great service to the
Church if they do these duties. Do-
ing them will reduce useless gos-
siping, and never mean a lack of
respect for priests, but rather genu-
ine care for them.
A high standard of human tone
should be established and kept,
starting with the leaders and offi-
cials who ought to be the concrete
models of human correctness.
They should see to it that priests
pass muster in this regard.
This does not mean that we lapse
into showy, extravagant, and arti-
ficial ways, or rigid and invariable
forms. Human correctness can al-
ways adapt to any circumstance,
whether one is rich or poor, in pub-
lic or alone, etc.
cal idea when as a 16 years old schoolgirl she dreamed of a profes-
sion studying wildlife in Africa. The counselor thought taking pic-
tures of people’s pets would really “make a nice little career.”
“If you really want something, you work hard enough, you
take advantage of opportunities, you never give up and you will
find a way,” her mother told her.
Now, Dr. Jane Goodall became known around the world. Her
research documented the complex social behavior of chimpan-
zees—animals that greet one another with a kiss or a hug, and
make and use tools. She changed the way we think about these
remarkable creatures, all by going ahead with the impractical.
“You may never walk again. Maybe you won’t even be able to
talk,” the therapist told the paralyzed (left side was useless) Randy.
Once strong and able, due to Parkinson’s disease and a stroke
during brain operation that led to paralysis, now, he felt he was
nothing. He felt he had nothing to live for.
Since his right hand was good enough, he lifted a barrel of a .38
to his temple. Yet upon feeling the cold metal on his skin, he
began to consider not his pain, but the pain he would cause his
wife, daughters, and grandchildren. He didn’t pull the trigger.
“But as long as you are alive, you have the ability to get better,”
Andrew Garud, exercise physiologist, told Randy. The pace was
slow; the pain was real. So when Randy was able to stand and was
able to take three steps, he sat down and cried like a baby. One
step, as they say, led to another. Randy can now manage a short
walk along the edge of a boxing ring in the health club where they
worked out. It was the hardest fight of Randy’s life. He can now
brush his teeth and shave himself, get around the house with a
walker. Little triumphs only the paralyzed can fully understand.
With my God-given talents, skills, and some kind of intelligence,
I always try to do my best in everything that I do even how little it
is. However, my spirit and self-confidence are lowered down if I am
bombarded with criticisms which sometimes become very dis-
criminating. Due to the hurt, I sometimes bring myself into com-
placency and mediocrity compromising my natural goodness.
But like the stories I retell above, I have a loving mother who
always tells me to take these criticisms as a challenge. “Be brave.
Be strong, son. We believe in you,” she would say.

(John Jay C. Magpusao, OSC, is a Novice of the Order of St. Camillus,

Philippine Province with novitiate in Baguio City. The Order of St. Camillus
is a congregation of religious priests and brothers who dedicate their life in
the service to the sick. He may be reached at
Bo Sanchez www.orderofsaintcamillus.org.)

Find God in everyplace, in everything, in everyone Mother / B1

research work, spiritual enhancement, consultation with mentors and

I LOVE St. Francis of Assisi.
But even if he has been my idol for my
whole life, I’ve lived long enough on this
planet to realize how different my life is from
his.
One of my favorite stories of Francis was
when he was walking through a field of flow-
ers and he ended up screaming, “Stop talk-
ing to me! Stop talking to me!” He later
explained that he was so overwhelmed by
what each flower was declaring to him: “God
made us bloom because He knew you were going
to pass by.”
Wow.
I mean, Wow!
When I walk through a field of flowers, all
I end up screaming is, “Stop giving me aller-
gies!” and about seventeen Haaaachooooos
per minute.
St. Francis was the same guy who called
everything “brother” and “sister”. I don’t
mind calling the sun “brother sun” and the
moon “sister moon”. But I think calling rats
“brother mice” and roaches “sister cock-
roaches” is going a little bit too far. I just
squash those crawling things without any
permission from God.
He was also the man who kissed lepers
and embraced them. Simply because he saw
God in each of them. Honestly, the first time
I met a leper, I didn’t know whether to sim-
ply wave “Hi!” or pretend I was Japanese and
clasp my hands in my chest and give him a
reverent bow—just so that I wouldn’t touch
him.
You and I need lessons from St. Francis
who saw God in everyplace, in everything,
in everyone.
I’m learning. One day, after giving a talk
to a thousand people that I thought to be ex-
traordinarily inspiring, I stepped off the stage
feeling very proud of myself. I was immedi-
ately greeted by a female participant, and ex-
pecting the usual praise like, “Your words
bless me so much!” or “You are terrific!” I
bent down towards her so that I could hear
her adulation above the deafening applause.
Her words had impact.
She said solemnly, “Your zipper is open.”
After overcoming my desire to die that in-
stant and after mentally selecting what re-
mote island I could hide for a few hundred
years, I began to laugh. Because, I actually
began to see God in the situation. I may have
missed Him speaking to me in the field of
flowers, and I may not have seen Him in rats
and roaches (I still don’t), and I may have
missed him in the first time I met the leper (I
embrace them now!), but I didn’t miss Him
in this humiliating experience. He was tell-
ing me, “You’re just my mouthpiece, kid. Humble
yourself and loosen up.” Oh yes, I believe He
also wanted me to zip up.
evaluation. The students qualify for the last phase of formation, the
Summer Integration Course (SIC), based on their SPY performance
and recommendation of MOL and local mentors. During this six-week
live-in period, all the experiences in the two years of formation are
discussed, reflected upon, synthesized and integrated in the form of a
catechetical module, which the students produce together.
From its humble beginnings until today, MOL has received unfail-
ing financial support from MISSIO-Aachen, Germany. Local benefac-
tors and counterpart sponsors of students also lend a hand in keeping
the Center afloat.
Forty years have gone, and MOL has produced catechists who are
now serving 80 local dioceses, in parishes, public and private schools,
and in both government and private offices. A number of graduates
who have migrated abroad keep their commitment to the task of evan-
gelization.
MOL continues to admit college graduates from all over the archi-
pelago, desirous of helping in the growth and maturation of the faith
of the Filipinos. To educate this faith so that the Philippines may truly
be the light of the Orient, a springboard from where the Word of God
can be spread to other Asian lands – such was Fr. Marie-Eugène’s vi-
sion. And to such task all Mother of Life catechists are committed.
Together with him, we surrender everything to the grace of God.
Traditus gratiae Dei!
 CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007
FOOD is any substance that a per-
son partakes for nutrition or plea-
sure. God created food with the in-
tention to bless us. Just as God
poured Himself into incarnation
and dying on the cross, he also
pours Himself into His creation.
The recognition of God’s presence
in every food we eat can give us not
only a sense of being nourished in
body but also being nourished in
spirit.
Since Bread and Body are both
expressions of God’s Love, it is not
surprising that it is in eating together
or breaking bread that we feel nur-
tured, comforted and fulfilled. It is
Social Concern
ficient food intake (hunger) and re-
peated infectious diseases. Under-
nutrition includes being under-
weight for one’s age, too short for
one’s age (stunted), dangerously
thin (wasted), and deficient in vita-
mins and minerals (micronutrient
malnutrition).” In the Philippines,
the 6th National Nutrition Survey
shows that 30.6 percent of the chil-
dren aged ten below are under-
weight and 31.4 percent are
underheight. In raw numbers, this
means that there are 7.5 million un-
dernourished children here. Of
these, 1.5 million are wasting.
Because lack of food can stunt
uting the milk to running a daily
supplemental feeding program.
The staff grew from one to four
with some of the children’s moth-
ers volunteering daily to help pre-
pare food for the participants of the
program.
Sagip-Bata is currently assisting
36 children ages one and a half to
six years old. The children are pro-
vided morning snacks of milk and
biscuits around 9.30 a.m. and lunch
at 11.30 a.m. from Mondays to Fri-
days. In between meals, they are
taught to pray, sing, write, draw and
ers are gathered to join the
program’s annual cooking contest
to practice what they have learned.
Contestants are grouped and tasked
to come up with delicious nutritious
and affordable dishes for the whole
family. This is indeed a fun way to
engage the mothers in friendly com-
petition while learning more. The
winning team then competes in the
annual Inter-feeding Program
Cooking Contest to represent the
Sagip-Bata Feeding Program.
Last October 11 and 20, parents
of Sagip-Bata kids were also invited
People send donations, and some
even do so monthly. Last October,
for example, the grade four class of
St. Aloysius College Junior School
in New South Wales, Australia
chose Sagip-Bata to be their pet
project for their school’s Arrupe
Outreach Program. The students
walked around their neighbor-
hoods to look for rubbish which
were not disposed correctly. They
raised $900 in the process. These
children a continent away simply
hoped that the money they have
raised will be able to help the
B7
spires goodness and love grows ex-
ponentially.
Eating with Jesus
At this point we are reminded of
a painting by Joey Velasco called
Hapag ng Pag-asa where he portrays
Jesus sharing the last supper with
very hungry children. In a corre-
sponding book that features the
painter’s search for his models and
his subsequent healing and trans-
formation, he shares an anecdote
wherein he was talking with a men-
tally deranged woman who took a
photo of the painting from him and

Love to feed, feed to love

in eating and the relationships cul-
tivated at the dining table that we
learn to accept and share God’s
abundant love, that is, that we be-
come in “communion” with Him
and with others.
But what happens when people
do not get by enough to partake of
the wonders of food? What if eat-
ing merely becomes a mechanical
biological imperative in order to
not feel pain and survive? What if,
in order to get food for the day, par-
ents and even children are forced to
work long hours or just steal? What
happens when even if people do
eat, they remain undernourished
because of inadequate nutrition?
The evils of hunger
In the Philippines, we only have
to look around to see faces of hun-
ger. Street children dot our side
streets and main thoroughfares
begging for alms. We hear stories
of people having to live on just
kaninbaw daily—a mixture of rice
and soup made from scrap meat and
bones. At night, we see people scav-
enging for leftover food from the
garbage dumps near fast food
chains in the metro. In the rural ar-
eas, we meet people who eat just
salt or soy sauce with their rice. We
are so used to seeing hungry people
that we have become desensitized
of them. To most of us, the hungry
are but permanent fixtures in our
national landscape.
According to The Bread of the
World Institute’s 2004 Hunger Report,
854 million people across the world
are hungry. Hunger incidence is
most high in South Asia, Africa and
East Asia and the Pacific and parts
of Latin America.
If you’ve experienced being truly
physically hungry, you would
know that hunger is a serious mat-
ter as it can be a great source of evil.
When one is hungry, one becomes
irritable, angry, lethargic, unpro-
ductive and even violent. More
than that, hunger is fatal and chil-
dren are the most susceptible. Ev-
ery day, almost 16,000 children die
from hunger-related causes. That’s
one child every five seconds!
When we read these facts, we
imagine extremely skinny children
unable to move due to disease or
absurdly low food intake. Unfortu-
nately, those scenarios do happen.
But hunger also manifests itself in
ways other than starvation and fam-
ine. Most poor people who battle
hunger deal with chronic under-
nourishment.
UNICEF defines the term under-
nutrition, as “the outcome of insuf-
growth, slow thinking, sap energy,
hinder fetal development and con-
tribute to mental retardation, these
7.5 million undernourished chil-
dren will grow up to be unproduc-
tive and lacking a sense of hope and By Diana Jean V. Moraleda
overall well-being. This will have
alarming economic implications in
the future. In addition, persistent se-
curing of food depletes valuable
time and energy of poor people,
allowing less time for work and
earning income.
Third world countries like the
Philippines often lack social safety
nets that first world countries en-
joy, such as soup kitchens and food
stamps. When a family that lives in
a poor country cannot earn enough
in one day to buy food, there is no-
where to turn for help. Socially, the
lack of food feeds shame so that
those most in need of support are
often least able to cry for it. Occa-
sionally, the daily news tells of sto-
ries of mothers going crazy and kill-
ing their own children because of
extreme hunger.
No to extreme hunger and malnu-
trition
Brad Pitt and other Hollywood
stars have put extreme poverty in
the limelight. By establishing The
One Campaign, they aim to make
hunger and poverty history one by
one by raising public awareness,
discussing issues relating to pov-
erty, and affecting policy formation dance. The children are also given to attend the Children’s Rights and Payatas kids get a delicious and observed, “You know my friend,
in the process (www.one.org). In vitamins and undergo regular Positive Discipline Workshop. The healthy meal. they are actually not poor… they
our country, we don’t have a Brad medical check-ups at the Payatas seminar was facilitated by Ms. Aside from donors, the program have Jesus.”
Pitt to do this but we do have many Health Center. They are dewormed Melanie Ramos-Llana of ICSI and is also sustained by the volunteer Indeed, food does not only feed
NGOs and parish-based groups try- every six months. is a part of the campaign against mothers and staff in Payatas who the body. It also feeds the spirit.
ing to end hunger and poverty one Most of the children in the pro- the use of corporal punishment at never tire of working each day to Sharing God’s blessings, in effect,
community at a time. gram stay about three to six months home. Instead, parents were taught feed the children. For them, seeing introduces Jesus to those whose
One example is The John J. depending on when they are able more positive methods in disciplin- the children get better and happier faith is the least of their priorities
Carroll Institute on Church and to achieve normal body weight ing their children. is enough to keep them going. because they have to struggle daily
Social Issues’ (ICSI) Sagip-Bata Feed- based on their age. Some stay Aside from increase in weight, vol- to survive. Sharing God’s blessings
ing program. longer than the others because they Spreading hope unteers and staff report increased also makes known Jesus to the giver
Sagip Bata Feeding Program, for- are treated for diseases like primary After seventeen years, it is amaz- stamina, attentiveness and liveli- who is stirred enough to be able to
merly known as the Payatas Supple- complex (tuberculosis) which is ing how the Sagip-Bata Feeding Pro- ness among children who are en- share himself in love and humbled
mental Milk Feeding Program,started very prevalent in the area because gram keeps running and improv- rolled in the program. enough by the outpouring of sup-
in 1990 as part Fr. John J. Carroll’s it is very near the garbage dumpsite. ing each day. Now, Sagip-Bata has The Sagip-Bata program is only port from his fellow men to be able
personal apostolate. Fr. Jack, as Fr. To really help the undernour- evolved from being a stand-alone one of the many programs that help to sustain that love.
Carroll is more commonly known, ished, feeding them is not enough. project to being part of a whole fam- undernourished children in our For the Sagip-Bata Program staff
may very well be the Brad Pitt of Certain activities must also be done ily program in Payatas called the country. If we put the number of and volunteers, and countless oth-
Payatas, albeit a more hands-on one. to empower families to improve Pag-Asa ng Pamilya (PnP) Program. children it helps to the statistic on ers who are involved in the same
Fr. Jack was able to gather financial their health and childcare practices. Aside from feeding the children, world hunger and undernutrition, activity the world over, it is in lov-
assistance from friends and, after Since 2006, the Sagip Bata Feeding Pro- PnP also has the Tahanan Natural it would seem that our efforts are ing that they are able to feed, and
some time, through word of mouth, gram has been using the Pabasa sa Family Planning program that but a drop in a vast area of parched feeding that they are able to love
news of the program spread and it Nutrisyon modules drafted by the teaches parents to plan their fami- land. But every drop of water like Jesus does.
began receiving contributions of National Nutrition Council to train lies using modern natural family counts. If many people or groups (The Sagip Bata Feeding Program ac-
people from different parts of the mothers on health and proper nu- planning and the Landas ng Pag-asa are stirred into contributing tiny cepts cash, milk or rice donations. You
world. trition. The Pabasa sa Nutrisyon semi- Scholarship program which pro- drops of water too, then perhaps, may send these to the John J. Carroll
With Ms. Marcelina Concepcion, nars have already trained two vides educational assistance to poor life can actually bloom and be able Institute on Church and Social Issues,
a resident there, Fr. Jack oversaw batches of mothers and have in- and deserving students. to sustain itself. As Jingle Mira, a 2/F Benigno Mayo Hall, Ateneo de
the weighing of the children and spired other feeding programs in For the most part, the program is Sagip-Bata volunteer once said, “If Manila University, Loyola Heights. Q.C.
the distribution of milk to the moth- Payatas to conduct similar activi- made possible because of generous people outside of Payatas can help Cash donations may also be sent to John
ers. In 2005, a new strategy was ties. people who are kind enough to us, why can’t we in Payatas help J. Carroll, S.J. through BPI Account no.
implemented: from merely distrib- After Pabasa sa Nutrisyon, moth- share their time, effort and money. each other?” Indeed, goodness in- 3085-8066-36.)

Decade / B4
conferences have since been published, and
are available in hardcover and paperback.
In January of 2007, the CBCP-OW,
through Bishop Emilio Marquez, collabo-
rated with CBCP President Archbishop An-
gel Lagdameo, CBCP Commission on
Family and Life Chair Archbishop Paciano
Aniceto, CBCP Commission on the Laity
Chair Bishop Gabriel Reyes, and CBCP
Office on Bioethics Chair Bishop Jose
Oliveros in organizing the International
Conference on Bioethics and the Family in
Manila. This conference brought in inter-
nationally known experts from all over the
world, including the Holy See’s top bioet-
hicist, Pontifical Academy for Life Presi-
dent Bp. Elio Sgreccia.
Members of the CBCP-OW board have
actively engaged the legislative and execu-
tive branches of government as well as the
academe and non-governmental organiza-
tions on the various issues relevant to its
mandate.
The Office sought to establish diocesan
Women’s desks in various dioceses in the
country to provide the support systems for
a culture of life, and to look after the needs
of women, children and families in crisis.
And, by way of formative dissemination
of Church teachings on womanhood, the
Office collaborates with seminaries through
the CBCP Commission on Seminaries in
order to integrate the same in the curricu-
lum for seminaries.
In order to promote greater women soli-
darity, the Office hosted conferences of
Asian women in collaboration with the
Federation of Asian Bishops Conference
and participated in the celebration of Inter-
national Women’s Day and the Asia Pacific
Conferences of Women for Peace.
Other advocacies
Archbishop Oscar Cruz gave the Office
on Women the added task of evaluating
movies and certain television programs to
guide the Catholic viewing public. Named
CINEMA, for Catholic Initiative for En-
lightened Movie Appreciation, this initia-
tive was meant to address the exploitation
of women in media, notably in the movie
industry. Eventually, it assumed the func-
tion of rating and classifying movies to
guide educators and parents in particular,
and the public in general in assessing mov-
ies. A CINEMA bulletin is published
weekly. This has been going on for the past
six years.
The Office has also undertaken mission
appeals called M.A.S.S. to support deserv-
ing theology seminarians. To help CBCP
raise funds, the CBCP-OW also produced
Tribute to Pope John Paul II, a play written
and directed by Nestor Torre, a Filipino
playwright; in 2005. It generated Php
1,397,302.64 for CBCP.
More pressing challenges ahead
Because the challenge continues to grow,
the Office on Women needs to do more to
meet this growing challenge. It must stay
on course. It must keep its focus. These are
some of the most pressing challenges:
A) Tackle women issues from a Catholic
perspective;
B) Help in the enactment of just laws,
sound programs and policies that af-
firm and enhance the dignity of life,
women, family and marriage;
C) Monitor the programs and policies of
Government in all levels and non-gov-
ernment organizations and similar enti-
ties, and promote the Catholic teaching
on the formulation of their plans, pro-
grams and projects that affect women
and girls;
D) Serve as the coordinating and imple-
menting office of the Conference in liai-
son with Church-based and/or Church-
related movements, organizations and
similar groups, on matters pertaining to
women.
The gender feminists and allies thus far
have succeeded in implementing carefully
designed programs according to the Beijing
in United Nations documents;
3) With the Vice-Governors and Vice-May-
ors, who chair local government legisla-
tive councils, now organized for the pur-
pose of legislating gender and reproduc-
tive health and rights in more specific terms
to include items in number one above, the
government, which President Gloria Ar-
royo labels as pro-life, is poised to aggres-
sively push what they have failed to do so
far in Congress;
4) The government and some well-funded
NGOs have now embarked on an ag-
gressive ligation and vasectomy cam-
paign without much fanfare, apart from
their usual population control programs,
and is virtually unchecked by Church
workers, family-oriented groups,
women organizations, parishes and dio-
ceses;
5) The Department of Education has now
integrated population control, reproduc-
tive health and rights and informed
choice in its curriculum without too
many people noticing.
All of the above needs the full and undi-

CBCPMonitor Name _________________________________________________

(Family Name) (Given Name) (Middle Name)
action plan within a strictly observed time-
table. For example:
vided attention of the Office which was cre-
ated precisely to address these issues. We
cannot afford to be distracted from any of
1) They have persistently, without let-up, these concerns. We do not have an abun-
SUBSCRIPTION RATES Mailing Address ________________________________________ put the reproductive health and rights dance of time or resources in our hands.
for adults, adolescents and children, In a private meeting with John Paul II in
________________________________________________________ gender and same-sex unions issues, di- his personal library following a private
The CBCP Monitor is published vorce, population control, and other mass in the Papal apartments before de-
Phone No.: _________ Fax No.: ________ E-mail: ___________
fortnightly by the CBCP Media Of- legislative initiatives meant to under- parting for the Beijing conference, I had the
Mode of Payment mine the dignity of women, the family privilege of joining five other women of
fice, with editorial and business of- and the rights of parents over their chil- various nationalities whom the Holy Fa-
fices at 470 Gen. Luna St., Check/PMO enclosed Cash Payment
dren and the promotion of an individu- ther asked to join him at table. He told me
Intramuros, Manila. PO Box 3601, (Payable to: CBCP Communications Development Foundation Inc.) alistic, hedonistic and sexually liber- then, “You women of the Philippines must
1076 MCPO ated society in the national legislative be strong women—Mulieris Fortes!!!” He
• Domestic ________________________ agenda; said it with great emphasis, apparently see-
1 Year Php 500.00 2) Failing to pass a national law (thus far) ing what lies ahead for the Philippines,
2 Years Php 900.00 Signature that will legislate the above, the national which in one of his addresses in Manila he
government has allowed local govern- described as “the Light of Asia and the
• Foreign: Asia PLEASE SEND TO: ments to pass gender and development World.” The CBCP Office on Women must
1 Year US$ 55.00 CBCP Monitor, P.O. Box 3601 , Manila, Philippines codes in at least 40 local government units never forget those words if it is to achieve
• All Other US$ 80.00 470 Gen. Luna St., Intramuros, Manila, Philippines | Tel (632) 404-2182 • Telefax (632) 404-1612 with reproductive health provisions its mission for the Church, the nation and
Or e-mail this at cbcpmonitor@cbcpworld.com which include abortion rights language the world.
 CBCP Monitor
B8 Entertainment Vol. 11 No. 24
November 26 - December 9, 2007

Moral Assessment Technical

Assessment
Abhorrent
Disturbing Poor
Acceptable Below average
Wholesome Average
Exemplary Above average
Excellent

Title: We Own the Night

Running Time: 118 min. way which intensifies fur- tive in bringing out the
Cast: Joaquin Phoenix, Mark Wahlberg, Robert Duvall, ther the conflict between baggage of guilt, insecuri-
Eva Mendez, Moni Mochonov, Alex Veadov him and Bobby who are on ties and anger.
Director: James Gray the opposite sides of the Blood is thicker than
Producers: Marc Butan, Joaquin Phoenix, Mark law. But the turn of events water. The movie re-
Wahlberg, Nick Wechsler will put Bobby’s familial volves around this adage
Screenwriter: James Gray loyalty to a test. that leads to a greater
Music: Wojciech Kilar The movie starts with a moral dilemma. Bobby is
Editor: John Axelrad familiar yet interesting the black sheep in the
Genre: Drama/ Crime/ Action premise: brothers who family but later on be-
Cinematography: Joaquin Baca-Asay
Distributor: Warner Brothers took opposite paths which comes a hero driven not
Location: New York, USA has turned them into en- by his moral stand for
Technical Assessment: emies. But what seems to good but by his desire for
be a warpath between revenge. Drugs, alcohol,
Moral Assessment: ½
brothers has suddenly cigarettes, sex, and gam-
CINEMA Rating: For mature viewers 18 and above
turned into a cliché of ven- bling are nightclubs’ or-
geance melodrama. Even if der of the day (or night?)
the characterization seems but it is a different story
BOBBY Green (Joaquin chief, Burt Grusinsky flat, the actors are able to once your family gets in-
Phoenix) manages a (Robert Duvall), and his deliver well which has volved. So the film says.
nightclub, El Caribe, in brother is a decorated po- made the characters pass as Although it does not glo-
Brooklyn circa 1988. The lice captain, Joseph multi-dimensional. Al- rify criminals, the film
nightclub is owned by a Grusinsky (Mark though they (Phoenix and somehow portrays such
Russian mafia headed by Wahlberg). On a night of Wahlberg) mumble al- acts as amoral if not totally
Marat (Moni Mochonov) family gathering, Bobby most half of the time that desirable. But then, W e
who suspiciously con- learns that Joseph heads a dialogues are hardly au- Own the Night is clear in
ducts drug business in the new narcotics unit whose dible and understood. The its stand when it comes to
club along with Vadim main target is Vadim screenplay is quite wordy valuing relationships. It is
Nezhinski (Alex Veadov). Nezhinski. Burt and Jo- for an action-drama and consistent with its mes-
Bobby has somewhat be- seph want Bobby to be an pacing is a bit slow and sage of love, forgiveness,
come attached to Marat’s informant of Vadim’s dragging. This could be selflessness, loyalty and
family and the company drug dealing activities in the director’s way of high- obedience to the law. Such
that he keeps in El Caribe. El Caribe so they could lighting emotional mo- values can be a rarity in a
Unknown to them, catch him but Bobby re- ments that escalate from world where money rules
Bobby’s father is a legend- fuses. Joseph proceeds one scene to the next. Such and vanity reigns, espe-
ary New York City police with his assignment any- approach is actually effec- cially during the night.

Title: Lions for Lambs the same time in a California Univer- positions before a real battle begins.
Running Time: 98 min. sity, professor Dr. Stephen Malley (Rob- When would this “plan” be put into ac-
Cast: Meryl Streep, Tom Cruise, Robert ert Redford) is seriously confronting his tion; Irving informs her, “ten minutes
Redford, Andrew Garfield, Derek student Todd Hayes (Andrew Garfield) ago” as they were talking. The journal-
Luke, Michael Peña, Kevin Dunn about his frequent absences from his ist realizes that she had helped the gov-
Peter Berg
Director: Robert Redford class and is given a severe reprimand. ernment on occasions to spread its pro-
Producers: Robert Redford, Matthew Also around this time, a small band of paganda, before this meeting, which has
Michael Carnahan, Andrew U.S. soldiers is taken by helicopter to a been a costly and tragic mistake. She is
Hauptman, Tracy Falco strategic point in the Afghanistan moun- now reluctant to do what Irving wants
Screenwriter: Matthew Michael tains to prevent the Talibans from ad- her to do. Still she has her editor to bring
Carnahan vancing into the territory. Among the her dilemma to. In Afghanistan, the two
Music: Mark Isham soldiers in the air lift are two students of buddies, who were Dr. Malley’s idealis-
Editor: Joe Hutshing Dr. Malley: Arlan (Derek Luke) and tic students and who still had faith in the
Genre: Action/ Drama Ernest (Michael Peña) friends and ideal- way things are in their country, became
Cinematography: Phillippe Rousselot
A/FC/ASC istic students. “the sacrificial lambs that fed the pride
Distributor: United Artists The three lead actors and actress are of the lions”. Political ambition and pride
Location: Washington DC, California, very convincing in their roles. Though lead to the idea that winning is what
USA; Afganistan they handled mostly talky parts, they matters whatever the cost. The media
Technical Assessment: ½ clearly delivered what their verbal inter- may thus be used for that purpose: pre-
Moral Assessment: ½ change is all about, that include effective serving the image of power and party
CINEMA Rating: For viewers 14 and body language and facial expressions. The interest. Roth struggles with her con-
above three different events are so effectively science, and pragmatism: she wants to
paced, edicted and directed that these write the truth but not at the cost of los-
could be easily put ogether in relation to ing her job. Arlan and Ernest were brave
THREE separate events are going on at each other for the viewers to see and get enough to follow their conscience, while
the same time. In Washington D.C., the central idea of Lions for Lambs. Todd lacked commitment and does not
Janine Roth (Meryl Streep), a veteran In the one-on-one interview Janine have a direction in his life. Dr. Malley is
journalist has a one-on-one interview sees that she is to write about the ad- such a competent and conscientious pro-
with Senator Jasper Irving (Tom Cruise) ministration having a “new plan” to end fessor that he could light up one’s ideal-
who wants her to air an exclusive news the deadlock in Afghanistan by sending ism and remove apathy from his stu-
material he is passing on to her. Around small military groups to secure their dents. Lions for Lambs

Title: Ataul for Rent pagsisikap na buuin ang kwento

ANSWER TO THE LAST ISSUE:
GOD HAS BEEN VERY GOOD TO ME, FOR I NEVER DWELL UPON
ANYTHING WRONG WHICH A PERSON HAS DONE, SO AS TO REMEMBER
IT AFTERWARDS. IF I DO REMEMBER IT, I ALWAYS SEE SOME OTHER
VIRTUE IN THAT PERSON. SAINT TERESA OF AVILA
Digital / B1
about this. Therefore, I look with
great hope to what we are doing
right now in Latin America.
I very much appreciate how
RIIAL works in close collaboration
with the Pontifical Council for So-
cial Communications and the Latin
American episcopate. The presi-
dent of the committee for the
means of communication of the
Latin American episcopal council
was there, and, in this week of
working together, we reached a
deep mutual understanding. I think
that this understanding will be use-
ful for new possibilities of work.
We are only beginning, and such a
deep understanding between the
two organizations is truly a pre-
cursor of abundant future fruits.
Today there is a new challenge for
social justice: the marginalization
of those without access to new tech-
nology. In your discussion in Hon-
duras, you spoke about “info-pov-
erty.” Could you comment on this?
It is a reality. The illiteracy of be-
fore, which is a tragic consequence
of socioeconomic poverty, today
shows itself as well with the face of
“info-poverty.” The council cannot
solve everything. But what the coun-
cil can do together with the Church
in Latin America—and there are
RIIAL projects in this regard—is find
contributions to overcome the new
barriers arising. Because the more
we keep a great number of people
isolated, the poorer the world will
be. Tomorrow, these people, hav-
ing been adequately helped and edu-
cated in using means of communi-
cation, will be able to enrich
humanity’s path.
What are the future projects for
the council?
At present we are still thinking
on the short term, that is, in the
first six months of next year,
among other reasons, because we
just have moved offices to Vía de
la Conciliación 5, in Rome.
In these months I have spoken
with many people. The encounter
in Honduras was valuable in this
sense; but also here in Rome, I have
had the opportunity of meeting
with representatives of the episco-
pates and people committed to
these problems. And it seemed im-
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portant to have a meeting with the
faculties of social communication
of the Roman ecclesiastical univer-
sities. […] We decided to see each
other regularly, because on one
level I think the pontifical council
needs to be accompanied and as-
sisted by a deep academic reflec-
tion, since the council desires to
work in service, in this “diaconía”
of the culture.
I can announce that after Easter,
we will try to organize a world
congress of the faculties of social
communication of Catholic uni-
versities, spread throughout the
world, because we have to redis-
cover the meaning of this presence.
There are certainties, there are posi-
tive achievements, but I think one
of the biggest challenges we have
to face together is looking at the
future, and seeing how the aca-
demic world, especially that with
a Catholic inspiration, is able to
contribute positively. Therefore I
think that, after Easter, before sum-
mer, we will organize this con-
gress; we are already working on
it, consulting those who are al-
ready on the playing field. (Zenit)
Running Time: 94 min
Cast: Joel Torre, Jacklyn Jose, Irma Adlawan, Noni Buencamino,
Ronnie Lazaro, Pen Medina
Director: Neal Tan
Producer: Anthony Gedang
Screenwriter: Anthony Gedang, Neal Tan
Music: Nonong Buencamino
Editor: Rocky Ko
Genre: Drama
Cinematography: Renato de Vera
Distributor: Artiste Entertainment works International
Location: Slums of Metro Manila
Technical Assessment:
Moral Assessment: ½ buhay para gumawa ng taliwas…
CINEMA Rating: For viewers 14 and above
ANG pelikula ay makatotohanang
tumatalakay sa mga buhay ng mga
nakatira sa “Kalyehong Walang
Lagusan”, isang makipot, masikip
at miserableng kalyehon sa loob
ng squatters area. Masusundan ang
kwento sa pagsasalaysay ng taong
grasang si Batul (Ronnie Lazaro),
isang tila nasiraan na ng bait sa
gutom at kahirapan ngunit
tanging taong may natitirang
delikadesa at moralidad. Sa lugar
na ito ay talamak ang lasenggo,
sugarol, adik, pusher, prostitute,
magnanakaw, isnatcher at lahat na
yata ng uri ng kasamaan ng
lipunan. Tila ba ang mga taong
naninirahan dito ay naubusan na
ng kabutihang asal at walang takot
na lumabag sa batas, ibenta ang
sarili o makasakit sa kapwa.
Pangunahing tauhan si Guido (Joel
Torre), isang embalsamador at
nagpapaupa ng mga ataul, at ang
kanyang asawang si Pining
(Jacklyn Jose), na nagsisilbing
make-up artist ng mga patay at
buhay at kubrador ng jueteng.
Walang pagdadalawang isip si
Guido na maningil ng mataas at
humingi na paunang bayad kahit
kapos na kapos na ang namatayan
at halos wala nang ipagpalibing.
Magkakasunod ang patay sa
kanilang lugar: si Tale, isang shabu-
user at nanay ng lasenggo, si
Moises, isang magnanakaw na
pinatay ng pulis, si Andoy, isang
pusher at kapatid ng call boy na si
Danny. Dahil ang kalyehon ay
nagiging lungga ng mga salot ng
lipunan at masasamang loob,
pwersahan silang pinaalis ng
pamahalaan upang mabigyan
daan ang pagpapatayo ng isang
simbahang tila bagang
magbibigay ng panibagong pag-
asa.
Sa kabuuan, sulit na sulit ang
panunuuod ng Ataul for Rent.
May kurot sa puso ang pelikula
dahil sa makatotohanang
pagganap ng mga tauhan,
masining na disenyong
produksyong at mahigpit at
pulidong pagsusunod-sunod ng
eksena. Mahusay ang
sinematograpiya at nahuli ang
mismong damdamin ng
miserableng buhay sa loob ng
kalyehon. Magaling ang
pagsasalaysay ng sinematiko sa
pelikula dahil napagsama-sama
nito ang masasalimuot na kwento
ng bawat isang tauhan na hindi
nagiging masalimuot ang mismo
takbo ng kwento. Kaya nga
lamang, may kahinaan ang
pagtatapos ng pelikula, medyo
pilit tuloy ang gustong paratingin
na leksyon ng may-akda. Kung
paanong nagbuhos ng panahon at
ng bawat isang tauhan, tila naman
namadali ang pagtatapos ng
pelikula at pagsasara ng
kasaysayan ng mga tauhan.
Katwiran ba ang kahirapan
upang isantabi muna ang
kabutihang asal? Tama nga ba na
ipagpalit ang prinsipiyo para sa
sikmurang kumakalam?
Malinaw ang mensahe ng pelikula
at babala sa mga taong
ginagawang dahilan ang hirap ng
ang kahirapan ay isang daan
upang palakasin ang pagkatao,
pagtibayin ang pananampalataya
at pagkakataon upang ipakita na
ang tao ay sadyang kawangis ng
Maykapal. Sa gitna ng hirap at
pagsubok ang unang
napakadaling gawin ay ang iligtas
ang sikmura gasino na lang kung
sino ang masagasaan o masaktan
o itapon ang prinsipiyo at dangal.
Subalit sa huli, ang mga taong
pumili ng landas na ito ay lalong
nababaon sa kahirapan ng buhay,
sa ismid ng lipunan at dagok ng
kapalaran. Lalong napapasama
ang taong nagsasamantala o
nagpapasamantala kapalit ng
kaunting barya. Sa kabilang
dako, kung gaanong napakadali
isantabi ang Diyos sa oras ng
tagumpay at pagpapasasa, gayun
din kadaling kalimutan siya
kapag nahihirapan na sa buhay,
upang madaling bigyan ng
katwiran ang paggawa ng
masama at magbingi-bingihan sa
tawag ng konsensya. Kaya nga
lang, anumang talikod ng isang
tao sa Diyos, anumang pilit
niyang itanggi ang katotohanan
ng Diyos, sa Kanya pa rin ang
takbuhan ng tao sa huli. May mga
usapan, eksena at temang hindi
angkop sa mga bata at
makabubuting kasama ang mga
magulang o nakatatanda sa
panunuod ng pelikula upang
magbigay gabay.
 CBCP Monitor
CBCP Monitor
Vol. 11 No. 16
Vol. 116 No.
August 24
- 19, 2007
November 26 - December 9, 2007
C1

DOCETE A Catechetical Publication of the Episcopal Commission on Catechesis and Catholic Education Vol. XXVI No. 119

Next ACCCRE meeting slated January next year

THE 2008 General Membership Meeting
of the Association of Catechetical Cen-
ters and Colleges with Religious Educa-
tion (ACCCRE) is set to convene on Janu-
ary 16 to 18, 2008 at the Capuchin Re-
treat Center, Lipa City.
The Episcopal Commission on
Catechesis and Catholic Education
(ECCCE) secretariat said the event will
also include a seminar on “How to Teach
the New National Catechetical Direc-
tory of the Philippines” and the proposed
Catechetical Basic Formation Program.
“In the context of prayer and fellow-
ship, this meeting will help us upgrade
our standards in the formation of our cat-
echists and religion teachers,” they added.
It will be recalled that the CBCP Epis-
copal Commission on Catechesis and
Catholic Education has organized
ACCCRE for the purpose of forming col-
laboration among catechetical centers
and colleges offering courses in reli-
gious education.
Expectedly ACCCRE is the group that
will bring together catechists to exchange
“best practices” in religious education.
Bataan Bishop Socrates Villegas,
ECCCE chairman, is an ex-officio mem-
ber of the group’s Board of Trustees.
The ECCCE said another goal of the
group is to promote continuing im-
provement in the religious education
capability of member institutions.
This can be done through formation
programs, faculty development and sys-
tems improvement particularly in the
area of catechesis.
The group also seeks to promote and
implement self-accreditation among its
members as a process towards continu-
ing improvement in the quality of reli-
gious education.
The group is also mandated to pro-
vide assistance in monitoring and assist-
ing catechetical centers and colleges
which may have problems and special
concerns as well as in looking into the
possibility of establishing new
catechetical centers.
Still, the ACCCRE will likewise ad-
vocate on behalf of member schools on
issues involving governmental or
Church policies which concern
catechesis. (ECCCE / CBCPNews)

ECCCE to organize National

Gathering of Priests
THE Episcopal Commission on Catechesis and
Catholic Education is organizing a nationwide gath-
ering of priests on April 14 to 19, 2008.
Dubbed as “Summer Catechetical Institute for
Priests,” the occasion will be held at the Sta. Catalina
Spirituality Center in the country’s summer capital,
Baguio City.
The ECCCE said the event is intended for the
priests who are engaged in the catechetical ministry
with the end in view of increasing their appreciation
of catechetics.
It also seeks to hone their management skills and
clarify some issues and concerns that affect their
ministry in the diocese.
“This will be an orientation for the new directors
and an updating for those who have been in the min-
istry for some years now,” the ECCCE said.
(CBCPNews)

Annual meeting of
catechetical
ministries to be
held in Gensan
THE Annual Meeting of Catechetical
Ministries will be held at the Mother
Francisca Spirituality Center in Lagao,
General Santos City on July 8-11, 2008.
According to the ECCCE, the meet-
ing will feature a seminar-workshop
that could help catechetical directors in
facing the challenges in their ministry.
“It will also be a good occasion to
share with one another the best prac-
tices in the catechetical ministry nation-
wide in view of constantly upgrading
our standards of service,” the ECCCE
also said.
Various diocesan catechetical direc-
tors and coordinators as well as the
heads of catechetical centers in the coun-
try are expected to attend the yearly oc-
casion. (ECCCE)
The Youth and the Eucharist
Youth Ministry in Asia: Reliving the Emmaus Story
(Spiritual reflection delivered by Bishop
Socrates B. Villegas of the Diocese of
Balanga in the Philippines at the Second
Bishops’ Institute For Lay Apostolate
(BILA) on November 12, 2007 in Johor,
Malaysia.)
Video start until screen of many faces
of youth
WE are all familiar with the story of
the disciples of Emmaus who unknow-
ingly encountered the Risen Christ along
the road. It is a reading we hear in Masses
after the Holy Week. But before the
Emmaus scene were more dramatic
events in the Gospel, starting off with
the first celebration of the Eucharist by
our Lord, Jesus Christ on Holy Thurs-
day and culminating with His Resur-
rection on Easter Sunday. We reflect on
these central themes in our faith on the
holiest of weeks in our liturgical sea-

Laoag diocese
son. Allow me to take you back to that
time and to ask you this question: Who
was responsible for the murder of Jesus?

launches NNCDP There could be many answers to that

THE Diocese of Laoag opened Septem-
ber as the month of “Catechesis and
Catholic Education” with the launching
of the New National Catechetical Direc-
tory for the Philippines.
More than 140 catechists, religious sis-
ters, lay workers, seminarians and priests
attended the event held at Milder Hall of
the St. Arnold Janssen Pastoral Center last
Sept.7.
Part of the celebration was a Mass pre-
sided by Laoag Bishop Sergio Utleg,
where he urged the catechists to appre-
ciate their ministry of catechesis.
Dr. Linda Tacorda of the Archdiocese
of Jaro and of the CBCP-ECCCE Advi-
sory Board served as the resource
speaker.
“It is my first time to encounter its
publications, its content and its use; con-
gratulations for the book,” one partici-
pant said.
Another participant said, “Dr. Tacorda
gave us a deeper understanding of the
NNCDP. It’s my first time to attend a
seminar on NNCDP and I was touched
by how it is considered in the ministry
of catechesis. I hope that another semi-
nar will be organized in the future.”
(ECCCE)
question depending on the perspective
of the crime. Should we follow culpabil-
ity, command responsibility, direct in-
jury, or as forensics would say COD or
Cause of Death? Then some will say it is
the Jewish elders and priests. Others will
argue that the Romans killed him. There
will be those who point the finger at
Herod or Pontius Pilate, or at the traitor,
Judas, who, after all, set the ball rolling
with his betrayal of Jesus. Then again it
could be the agitators, the unruly mob
who cried out for blood. “Crucify him!
Crucify him,” they shouted unrelent-
ingly. Whoever is accused, there is one
thing that surfaces clearly and without
doubt—no young person can be accused
of being responsible for the death of Jesus.
No young person! Elders? Maybe. Priests?
Maybe. Mob? Maybe. Judas? Maybe. The
youth? Surely, it was not one of them.
This fact alone shows that Jesus loves
the youth very much. When that rich
young man came to him with his troubled
questions, Jesus looked at him tenderly,
with love. John, who is considered by
Christian tradition as the youngest
among the twelve, is also referred to as
the “apostle whom Jesus loved”.
Sadly, however, while none of the
youth could be counted as one of Jesus’
accusers and tormentors, most of the young
peoplethat the Gospel refers to as those
whom Jesus loved abandoned him. They
deserted him. They ran away from him.
The rich young man walked away sad be-
cause he had many possessions. The young
lad in the garden of agony ran away naked
into the darkness of the night choosing se-
curity and safety rather than staying by the
Lord throughout his holy passion.
Today we are also confronted with a simi-
lar dilemma. How do we make the youth,
our young people stay with Jesus? That ob-
jective lies at the root of the youth minis-
try, and is one of the unexpressed reasons
for this seminar workshop on the youth
ministry in the Asian context. In fact, it is
not only our objective, but our mission,
not only to bring Jesus to the youth but to
have the youth stay with him. Without Jesus
in their lives, without Jesus by their side,
our young people will have nothing, and
our ministry will not only be in vain, but
also pointless and meaningless.
How can we draw the youth of Asia to
the Eucharistic table, as Jesus drew the dis-
ciples at Emmaus? How can we make them
stay by with Him so they will follow Him
to fullness of life?
Our first task as elders in the Church, as
ministers for the youth, is to know them, and
in knowing them, open them to the wonder
and beauty of the friendship with Jesus Christ.
Video until image of Jesus with children
We must know that in the youth is found
the seed of contemplation. The youth are
natural contemplatives. The thirst of the
youth for the meaning of life is the best
disposition for growth in contemplation.
That thirst in the heart of the youth for the
spiritual and the sublime can only be satis-
fied in loving communion with the Lord.
Didn’t the disciples recognize the Lord at
the breaking of the bread? The Eucharist is
the source and summit of Christian life.
The Eucharist will draw the youth through
their core which yearns for food not to
nourish their body but their spirit. The
youth will see Jesus their friend in the bread
that is broken and eaten, the “body that is
given up for you?” It is a love so deep, so
sublime, so pure that the young people
with their untainted idealism and desire
for the ultimate good, will reach out for.
The Eucharist makes present to them the
Love of Jesus. It is the prayer that will sat-
isfy their thirsty souls. In the Eucharist, the
youth not only listens and talks to God,
they are embraced by Him, enfolded in
His loving care and protection. In the
Eucharist God is one with His children.
This is the Eucharist. It is communion in
the most intimate manner that no hu-
man intimacy can ever equal.
In the Emmaus story we are shown a
facet that the youth can readily identify
with and enjoy the most—staying to-
gether. “Stay with us,” the disciples in-
vited the Lord. “Stay with me,” the Lord
invites us all. This interplay of presence
is prayer in its deepest form. It is con-
templative prayer. Prayer is not just lis-
tening to and speaking with God. It is
staying with God. Is this not what the
youth wish all the time? They want to
stay together, or as they say in modern
lingo, “hanging out” together, sharing
happy and sad stories, sharing food and
drink, sharing their hearts and minds.
Even when they break up each to their
own way, they will get in touch as soon
as they can, by phone, by internet. And
after they have ended their get-together,
the first thing they do is get to the phone
or the internet to keep in touch and stay
Youth / C2
 CBCP Monitor
C2 DOCETE Vol. 11 No. 24
November 26 - December 9, 2007

A series of modules on the

New National Catechetical Directory of the
Philippines (NNCDP)
Chapter I
Our Philippine Context [16-18]
• the Socio-Economic-Political Profile and Education;
• the Socio-Cultural-Religious Profile (Kalooban,
Kalinangan, Kasaysayan ) and New Media; and
• the Filipino Family, Youth, School Religious Instruction,
and family Values.
The Socio-economic-political profile
• demography,
• economics,
• politics, and
• education
In relation to population- Catechesis as First Priority [22]
In relation to economics- Catechesis on Social Teachings
of the Church [25-26]
In relation to political context- Catechesis can help in the for
mation of a Christian political
conscience among Filipino
Catholics
In relation to Education- Challenge to Catechesis as Life-
long Education in the Faith [32]
Socio-cultural-religious profile [34-35]
• Kalooban (identity)
• Kalinangan (culture)
• Kasaysayan (history)
1. KALOOBAN (IDENTITY) [36-43] Implications to the Catechetical
MinistryCatechesis should develop authentic Christian values and
attitudes that will help diminish the negative, defensive self-
centeredness of the Filipino values and their related mechanisms.
2. KALINANGAN (CULTURE) Implications to the Catechetical
MinistryCatechesis:On basic Christian truths, values and attitudes
among the poor and marginalized, that is down-to-earth that is bet-
ter integrated and more deeply inculturated in Filipino cultural val-
ues that grounded, purified and transformed by the Gospel message
3. KASAYSAYAN (HISTORY) [53-57] Implications to the
Catechetical MinistryCatechetical methodology must help catechesis
to take cognizance of the social problematic brought about by the new
cultural situation not only express the Gospel in traditional Filipino
culture but also in the elements of the emerging postmodern culture,
and at the same time transform and purify the unchristian beliefs and
values of this new culture, prevalent among the young people.
The Filipino Family: Context and Setting of Catechesis
The Family: A Core Value for Filipinos [63-66]Close Family Ties
[67-70] Implications to the Catechetical MinistryFamily catechesis
become more difficult but not impossible in this situation; more of
an on-going daily unstructured witnessing
Children in the Filipino Family [74-75]- Children as recipient of
catechesis [81-82] Implications to the Catechetical MinistryMost Fili-
pino children learn the rudiments of faith at home, but There is a
growing number of baptized children who are not adequately cat-
echized. Today parents find no more time to catechize their children
do not feel sufficiently equipped to instruct them in their faith more
than ever need continuing adult catechesis
The Filipino Youth [76-79] Implications to the Catechetical
MinistryThe urgent need to radically improve the manner of com-
municating the essential truths of faith educate the youth in basic
Christian teachings adapt a new strategy for evangelization of the
youth.
Catechetical Response and Summary
1985 -Maturing in Christ Faith, the National Catechetical Direc
tory for the Philippines an official publication of CBCP’s
Episcopal
1990 To Form Filipino Christians Mature in their Faith A pasto
ral Letter of the Catholic Bishop’s Conference of the Phil
ippines Announcing 1990 as National Catechetical year
The celebration of the National Catechetical Year
1991 -The Second plenary Council of the Philippines (PCP II)
which declared catechesis as the first priority and the most
basic are of renewal (PCP II, 183);
1997 Catechism for Filipino Catholics (CFC), an adult national
catechism
1998 A Companion to CFC and a “Speakers”Bureau” of a re
source persons to conduct seminar-workshops throughout
the country on how to use the CFC/KPK
2000 Katesismo para sa mga Pilipinong (KPK), a Filipino trans
lation of CFC
1992 -The Catechists’ Basic Formation Program (CBCP)
-a “Religion Teachers’ Basic Formation Manual” (RTBFM),
being prepared
199? -The Basic Contents for Faith Formation or “Essential Ele
ments of Minimum Learning Competencies” in Religion.
To conclude, Chapter I challenges Philippine catechesis to radical
efforts of renewal, including [95]
• Improved family catechesis,
• Stress on student-learning methodologies,
• Better catechist formation programs, and
• Initiating a “life-long process” of catechesis for Filipino
Catholics.
Youth / C1
Chapter II
Catechesis: Its Nature, Goals and Sources
• the relationship of evangelization with catechesis and the
ology; (art.100-113)
• the nature and goals of catechesis; (art.114 -131)
the primary sources and content of catechesis, namely Tra
dition and Scripture;
• its traditional derived or secondary sources developed by
the Magisterium and
expressed in her doctrine; morals and Worship as well as
Christian witness and Filipino culture; and
• the need to integrate them for effective renewal of our
catechetical programs. (art.132 - 157)
Catechesis and Evangelization [100 -109]
Evangelization, the pastoral and missionary activity of the Church,
is a complex, dynamic and ongoing process “‘by which the Church,
moved by the Spirit, brings, proclaims dearly, and pread the Gospel.
On the other hand, catechesis, an essential “moment” and an inte-
gral part in the process of evangelization,
• is a fundamental service of the Church and
refers to all the efforts within the Church
• to make disciples and help people believe that Jesus is the
Son of God, so that believing they might have life in his
name (Jn. 20:31), And
• to help our faith mature at the initial stage through the light
of instruction; and
• to educate us to become true disciples of Christ and build up
the Body of Christ by a deeper and more systematic knowl
edge of the person and message of Our Lord Jesus Christ.
Through catechesis we are “not only in touch but in communion,
in intimacy with Jesus Christ, who alone can lead us to the love of the
Father and make us share in the life of the Holy Trinity.”
The stress on the Trinitarian Christocentricity of all authentic
catechesis is emphasized more than ever, balancing the new ernphasis
on inculturation and contextualization.
The place of catechesis in the mission of the Church is envisioned
today in this way: the Church exists to carry on the mission of Christ;
the mission of Christ is to bring salvation to the world; salvation
consists in sharing the life of the Risen Christ, being sanctified in
Christ; through the process of evangelization this mission of salvation is
announced and offered; what has been announced and offered is further
clarified, articulated, described, structured in catechesis;catechesis, a form
of the ministry of the Word, draws its content from the Sacred Scrip-
ture and by the Sacred Tradition; faith is the acceptance of God’s offer
in Scripture and Tradition through evangelization andcatechesis;
through faith we entrust ourselves to God and live according to God’s
teaching.
The major work of catechesis in the Philippines is still at the teach-
ing and maturing stage.
All the baptized Filipino Catholics are urged to consider catechesis
as both absolutely basic and relevant to them.
Catechesis and Theology [110-113]
The ministry of the Word takes on many forms or functions:
• primary proclamation or “called together to faith”;
• catechetical or “initiaI and continuous education in the faith”;
• liturgical, realized as “an integral part of the sacramental
action”; and
• theological or “faith seeking understanding.
THEOLOGY / CATECHESIS
Methods the most advanced and sophis-
ticated methods of scientific study; latest
theories and hypotheses touching on all
aspects of the Word of God the sacred and
human sciences to Effectively communi-
cate the essentials of the Christian mes-
sage Goals a scientific, critical understand-
ing of the Good News in the world of
today an effective proclamation and in-
struction in the faith, leading the Chris-
tian community toward a fuller, more
mature and proper commitment to, and
life in, Jesus Christ Criteria test of rigor-
ous scientific study of the Word of God
within the total current academic, cultural
and socio-religious environment triple fi-
delity:
• to God’s Word,
• to the Christian community, the
Church, and
• to the concrete people who are be-
ing catechized
NATUREANDGOALSOFCATECHESIS
Catechesis as Part of the Church’s
Ministry of the Word [114-116]
“catechism” is a book or manual for cat-
echizing “catechetics” is the study or sci-
ence with its goals, sources methods, etc.
“catechesis ” is a form of ministry of the Word whose purpose is
“to make men’s faith become living, conscious, and active, through
the light of Instruction.”
Two insights:
First, catechesis can never be identified merely with classroom
instruction. Secondly, instruction in catechesis, especially the teach-
ing of Christian doctrine, is central, directed not only to children and
youth but also to adults.
General Goal and Objectives of Catechesis [120-122]
The general goal of catechesis toward which many fundamental catechetical
tasks are directed isdeveloping a personal relationship with Jesus.
Specific Goals and Tasks of Catechesis {124-131]
• understanding of the truths of the Faith, Catholic doctrine,
or promoting knowledge of the faith
• educating in Christian morality, in following Christ in lov
ing service — moral formation
• instructing on the Church’s liturgy, worship and prayer
• developing the sense of belonging in the Church commu
nity and sharing in its mission
through committed service
• developing in the catechized the two-way skill of
• incarnating their Christian Faith in attitudes and values of
daily life, while at the same time
• interpreting their daily life in the light of the Gospel.
SOURCES and CONTENT of CATECHESIS
Primary Sources: Scripture and Tradition {133-139]
Catechesis draws from Scripture those texts, events personalities
themes and symbols that present the essential of the Faith, The catechist
is not involved in the scientific studies of Scripture, but makes use of the
results of these studies in so far as they help in communicating the
essential Gospel message on the particular level of those to be catechized.
Thus, catechists take the initiative and apply their creativity in
choosing the methods and approaches that are needed to make the
Scriptures “come alive” for the catechized at the various stages of
their Christian formation.
Traditional Developed Sources [144-154)
Originating in the apostolic experience, Christians have always tried
to make sense of their concrete life-experience if the light of Scriptures.
Out of this unceasing dynamic interplay of the Gospel and of the
human person’s concrete life, both personal and social” the Church
has formed its faith in terms of: creedal truths and doctrines, morall
values and precepts, and personal and sacramental worship
• Thus, from this unified primary source of Scripture and Tra
dition flow the three traditional developed sources and nor
mative criteria of catechesis:
the doctrine of the Church [Doctrine],
Catholic morality [Morals],
and the life of worship and prayer [Worship].
Secondary Sources: Christian Witness and Filipino Culture [155-157)
Another basic source for catechesis is the concrete witness of count-
less Simple Filipino Catholic women and men, whose lives of gener-
ous service and sacrifice provide indispensable examples and living
“proofs” of authentic, mature Christian faith.
A final source for catechesis is simply the created realities and
culture of our Filipino people.
“The Church ... has utilized the resources of different cultures in its
preaching to spread and explain the message of Christ, to examine
and understand it more deeply, and to express it more perfectly in
the liturgy and in various aspects of the life of the faithful.”

with one another. “Stay with us!” “Let’s stay
together!” It is both a longing of the youth
for a presence in their lives and for a com-
munion that affirms their humanity.
This natural thirst for staying together
and keeping in touch can only be satisfied
by Jesus, friend of the young. If only every
young person in Asia will invite Jesus to
“stay with me” there is going to be all over
this continent the “cloud of God’s presence
at daytime and a pillar of fire at nighttime”.
The contemplative youth of Asia has the
power to change the face of this continent.
Video until end of the song
There is often the tendency to regard young
people as flippant and apathetic, unrespon-
sive even. Often it is a mask for their search—
which sometimes can be torturous and con-
fusing—for the meaning of life beyond them-
selves. It is this search which can most fruit-
fully lead them to a life of Christ-like compas-
sion. Where else can we learn compassion but
from the one who had great compassion on
the hungry multitude? The One who, out of
compassion, allowed Himself to be the Lamb
offered so that sins may be forgiven? He is the
same Lord we offer at the table of the Eucha-
rist. He is the Lord of compassion.
Why did the disciples of Emmaus invite
the Lord to stay with them? Surely they
were beguiled by the wisdom that Jesus
expressed with eloquence such that their
hearts were afire, but also because they were
moved by compassion for this stranger.
“The night comes quickly. The day is al-
most over. Stay with us.”
At about that time Jesus was still a
stranger to them. They had only exchanged
stories but they did not know his name. He
was an unknown wayfarer, a road com-
panion. Yet their kind hearts prompted the
disciples of Emmaus to look out for the
welfare of this co-traveler. Without the light
of day, danger lurks in the road; He could
be pounced upon by robbers and ne’er do-
ers. “Stay with us, and be safe,” was the
meaning of their invitation.
Compassion is not a just feeling. It is love
from within brought out into action. The
greatest measure of love is to love without
measure. The perfect symbol of love is not
Cupid with his arrow but Christ hanging
on the cross. The real day of love is not
Valentine’s Day but bloody Good Friday
when they crucified Love Himself. You all
know that the most frequently used word
by the youth is “love”. If the youth of Asia
is to become the catalyst for the transfor-
mation of this continent, we must harness
the immense capacity of the Asian youth
for true love, not romantic or sensual love
but self-sacrificing love.
Let me share with you another story of
Jesus that happened in our country.
A priest was assigned by his bishop to
take photographs of the soup kitchen spon-
sored by the cathedral. Two hundred food
stubs were distributed to poor people liv-
ing near the church. Not far from the food
distribution table, there were four children
who had no food stubs but who wanted
some food for themselves. The eldest of
the four joined the line even if he had no
food stub. When he got to the table, there
was no food left except a piece of banana.
The lay leader in charge of the distribution
gave the banana to the little girl who im-
mediately rushed to her three waiting sib-
lings. There was brilliance in the eyes of
the four children as they made a sign of the
cross and prayed before eating the small
banana. The eldest peeled the banana and
divided it into three parts for her three sib-
lings. What was left for the eldest was the
banana peel. As her three siblings enjoyed
one third of the banana, the eldest satisfied
herself with scraping with her teeth the in-
side of the banana peel.
The priest told me he wanted to take a
photo of the beautiful scene of love but he
could not because he was crying. My priest
friend was sure that if he would peep
through his camera, he would see the face
of Jesus. In the face of this young Asian girl,
the compassionate face of God glowed. She
is the youth that Jesus stays with. She is the
youth that stays with Jesus.
As ministers for these young people we
are challenged to nurture the compassion that
resides in their tender hearts. It is likewise
our responsibility to not allow that this com-
passion be shackled by bad influences, cru-
elty, ignorance and violence, especially from
the society or community that should look
after their proper growth and well-being.
Video until the screen “Prepare”
Finally, the youth are the best communi-
cators for proclaiming Jesus Christ to the
world. They have so much energy and vigor;
so much creativity and enthusiasm. Our
world must listen to the Gospel according
to the youth. The youth are the best in the
arena of mass media not only because they
consume so much of it, but because it is a
way for them to express their identity. With
their zeal and fire, they are a powerhouse
for communicating the Gospel to the rest of
Asia. The Eucharist burns the hearts of the
youth, as the disciples of Emmaus experi-
enced because the Eucharist is true and au-
thentic communication. There is no middle-
man. The medium is the message. And the
Eucharist is Jesus Christ, bread that is bro-
ken and shared. The Youth of Asia will burn
with the fire of the love expressed in the
Eucharist. It is the Father communicating
His love for us in accepting the self offering
of Jesus His Son so that sins may be for-
given. “I am your friend,” in the Eucharist
Jesus tells the youth. “Stay with me.”
The most beautiful homilies have no
words. “Were not our hearts filled with ar-
dent yearning when he was talking to us
on the road and explaining the Scriptures?”
On the Emmaus road, the heart spoke to
hearts and how their hearts burned with
fervor. The gospel of love can only be pro-
claimed by the language of love.
How is Asia to be evangelized? We need
to proclaim. We must bear witness. We
must engage in dialogue. This is the whole
lesson of the Emmaus story.
The journey may be long but we are fel-
low travelers on this road that leads to God’s
Kingdom. Let us walk hand in hand with
the youth, allowing the seeds of contempla-
tion within them to flourish and grow to-
wards knowing Jesus and loving him, di-
recting the compassion in their hearts to-
wards the weak and the destitute, and en-
couraging their skills for communication to
boldly proclaim the Good News. Let us stay
with our youth throughout their journey,
that they may be companions to the youth
they will themselves encounter in life.
In my heart I know the youth of Asia have
the will, the virtues and talents, to walk with
Jesus, to listen to Him and to recognize Him.
Youth of Asia, stay with Jesus. Youth of Asia,
give us Jesus. Youth of Asia, show us Jesus.
Video until the end
Amen!
CBCP Monitor
Vol. 11 No. 24
November 26 - December 9, 2007 DOCETE C3
By Most Rev. Leonardo and overcoming major reli- creation of local catechisms in is ever completed.
gious and cultural obstacles; Asian churches. The stress will be (Catechetical 5-yr. plans rarely
Legaspi, OP, DD and on what are the concrete, specific survive for more than half of
Sacred Scripture (First of Two Parts)
h) the formation of effective pas-
toral workers.
measures involved—in the na-
tional catechesis, Catechetical Di-
that time span). Experience
drawn from work on the Na-

Soul of Theology
1 INTRODUCTION
The Scope and Purpose of this Re-
port
By Dr. Ma. Lucia C. Natividad While this brief report attempts
to relate the Catechism of the
(First of three parts)
Catholic Church (CCC) to the
VATICAN Council II stresses the value of Scripture in theology. Catechesis of the local Churches
It asserts that Theology relies on the written Word of God and in Asia in general, it draws prin-
hence the ‘study of the sacred page’ should be the very soul of cipally on the catechetical situa-
Theology” (DV 24). Scripture, together with Tradition, are the tion and experience of the Church
sources in Theology. Scripture as the “soul of theology” means in the Philippines, and more spe-
that it is the animating or life force for all theological methodol- cifically on its on-going project of
ogy. As the norm of Christian faith Scripture guides and nour-
ishes the faith. The knowledge of faith is constantly challenged,
This formidable number and
marked complexity of elements
involved in any inculturated
catechesis become even more
complex in the light of other as-
pects and details presented by the
SCC’s Lineamenta regarding the
use of the CCC in local
inculturated catechesis. Explicitly
brought out are the differences of
catechetical level and ages (33),
different groups (36), different
pastoral occasions (37), different
catechetical programs (38), etc.
rectories, and Catechisms.
2. THE CCC: ITS DEVELOP-
MENT AND PRACTICE
2.1 Part One: The Catechism It-
self
2.1.1 The Process and Spirit of
Drafting the CCC
The Apostolic Constitution,
“Fidei Depositum,” (reprinted as
the Introduction to the CCC) de-
scribes how the project of draw-
ing up a compendium of all Catho-
lic doctrine, regarding both faith
tional Catechism for the Phil-
ippines, the Catholic Faith Cat-
echism (CFC) has shown that a
small group of experts is
needed to push the project
through to the end. No single
text will ever please everyone.
So, in the face of endless objec-
tions and suggested revisions,
a small group must have the
authority to carry the project
to completion. The CCC will
help local catechetical leaders
to realize that nothing is
gained unless projects creating

The
The Catechism
Catechism of
of the
the Catholic
Catholic
extended and transformed by this authoritative text.
Although for some people the Sacred Scripture is not inspiring
and relevant in their lives since they think they already know
everything about it from the bible stories they have heard and
read in the past, in contrast there is an increased yearning among

Church
Church and
and Local
Local Catechesis
Catechesis
people especially the youth to know the Scriptures as seen in the
growing number of them involved in various Bible studies.
Observations show that there are two extreme divergent and
limited ways of reading and interpreting the Scriptures. On one
hand there is the relativist approach that can be described in
varied ways. The approach may be influenced either by a private
religious interpretation or an ideological bias which has doubt-
ful public truth value. It can also be characterized as a fundamen-
talist approach which takes the Scripture text literally and rejects
a critical study of Scripture. Interpretation relies completely on
the faith commitment and evangelical fervor of the believer.
This approach to Scripture leads to pious emotional excesses and
grounds all conceivable personal devotions.
Conversely, there is the erudite study of Scripture that be-
comes overly technical and abstract apart from the religious di-
mension of Scripture. While the scientific historical study of the
context has much secular and informational value, it has little to
do with the basic nature and purpose of Sacred Scripture. As such
it has little impact on the faith life of readers who are yearning
for spiritual nourishment, conversion and redemption. For ex-
ample, a perusal of all the books of the Old and New Testaments
books and the year these books were written provides much
historical data but has little religious significance.
These situations call for an effective and a more holistic ap-
proach to Scripture that will help people, especially students in
Theology. An interpretation of Scripture has to bring the stu-
dents to a growth toward an accurate understanding and esteem
for what Scripture actually is, and what it is supposed to do. The
Sacred Scripture is the “Good News,” which aims at fostering
Christian living. As the life giving word, Scripture nourishes the
faith of people and motivates them to have faith so that through
this faith in Jesus the Son of God, they may have life in his name
(Jn. 20:31).
This paper discusses first the nature of Scripture as an inspired,
living, sacramental, book of the Church and work of art. This is
followed by the purposes and traditional senses of Scripture in
view of the three dimensions of Christian faith. Finally, it pre- creating a National Catechism. Moreover, the CCC is not to be and morals was initiated and car- common catechisms are carried
sents interpretation to Scripture that aims to shed light on the The Asian context is defined by used as an immediate, direct text, ried through to a successful out- through to completion and per-
believer’s interpersonal life of faith. two overwhelming realities: the but its use in local catechesis is come. sonal preferences are sacrificed,
dehumanizing poverty of the rather to be mediated through Four points are especially sig- with everyone practicing an
Nature and Purpose of Scripture masses which is in sharp contrast National Catechisms (27, 34, 38, nificant for current Asian open willingness to submit to,
to the extravagance of the opu- 129). catechesis. accept, and work with the offi-
Inspired Word of God lent few and the presence of reli- Therefore this brief report a) The CCC’s origin in Vatican II, cially approved final text.
Scripture is the inspired word of God. Biblical inspiration was gious pluralism, dominated by chooses a much more modest and which directed that the deposit d) An effective promulgation and
not like a dictation from God to some human secretary. Nor was the great Eastern religions of Bud- limited focus, namely, simply to of faith must be presented in a follow-up. The launching of the
it a division of labor between God and the writer where God dhism, Islamism, and Hinduism. concentrate on the CCC itself and manner more accessible to the CCC was heralded by world-
wrote some parts of the work and other parts were left to the There have been slight changes ask how it can be effectively used Christian faithful so as to show wide publicity, continuing for
human author. Inspiration was not a means of forcing writers in the poverty picture with the in the particular experience of the forth the strength and beauty more than a year, and prior to
against their will to record what God wanted them to record. new economics of globalization, Catholic Church in the Philip- of the doctrines of the Faith. The the date of publication. Much
Primarily this means God guided the human authors to com- industrialization, and trade. But pines, and specifically in its on- CCC is actually presented as the of this was undoubtedly due to
pose the written accounts of His revelation to His people. He religious pluralism remains going project of creating a Na- third step in implementing the previous wide collabora-
gave them a special grace called divine inspiration. Divine inspi- firmly in place, with few signs of tional Catechism (the Catholic Vatican II, following the re- tion sought from all the bish-
ration was the directing influence and guidance of the Holy Spirit any radical change forthcoming Faith Catechism, CFC) This report newal of the liturgy, and the re- ops. Nevertheless, the fact re-
under which the sacred writers wrote all that God wanted them in the foreseeable future. With the refers mainly to adult catechesis, vision of the Code of Canon mains that the CCC, the Catho-
to write and only what God wanted them to write (DV 11, Cat- notable exception of the Philip- without entering into all the Law. This explicit link of the lic Church’s first new cat-
echism for Filipino Catholics (CFC) 85). Therefore, both God and pines, Christians in Asia represent above differences, nor describing CCC with Vatican II is very echism since Trent’s, over 400
human beings were the real authors of the whole of Scripture. a very small minority. Yet the vi- in detail the different addressees salutary. For the actual situation years ago, was so widely pub-
The locus of the doctrine of scriptural inspiration is Paul’s letter tality of most local Catholic (cf. Lineamenta 7-10). is that Vatican II has yet to pen- licized that it could scarcely
to Timothy, “all Scripture is inspired by God” (2 Tim. 3:16). Churches in Asia compensates to Within these severely limited etrate and be creatively imple- have escaped the notice of any-
While God stirred the minds of the human authors in their some extent for their small num- bounds, there is no attempt at a mented in much of current one in the field of catechetics.
writings, they remained the true authors of Scripture. God did bers. comprehensive treatment of the catechesis. Catechetical leaders The SCC’s Lineamenta sketches
not change the human writer’s background and personality. He This Asian situation of religious topic. The aim is to focus on the can often become over-preoc- the elaborate, Church-wide
took the human authors as they were. These human authors wrote pluralism highlights the overrid- actual groups, persons, and activi- cupied with the most recent follow-up that is now being
freely in their own way making use of their abilities and back- ing importance of an evangeliz- ties that are involved with the “popular” trend, and lose sight planned. This contrasts sharply
ground putting a stamp of their own individuality in their work. ing catechesis of faith’s relation CCC in local catechesis. The in- of the basic goal of making with the local catechetical situ-
Being a divinely inspired book, Scripture enjoys inerrancy. to culture (cf. SCC’s Lineamenta 28- tent is to present some typical, sig- Vatican II operative at every ation which is most often char-
This means that Scripture teaches firmly, faithfully and without 29; NCDP 1971). Especially since nificant factors that enter into the level of the Church’s life, and acterized by an extreme diffi-
error that truth, which God wants, put into the sacred writings Vatican II, this relationship be- actual, practical contribution precisely as the concrete basis culty, particularly on the grass
for the sake of the salvation of all. Details about age, dates and tween faith and culture has been which the CCC can provide for for the “new evangelization” roots level, in the effective pro-
order of events and the like are not necessarily accurate. They are stressed as a major theme for con- local Asian catechesis. called for today. mulgation and follow-up of
not the salvific truth that God is making known. The religious temporary catechesis. The new fo- Two elements are primarily for b) The extensive and well-orga- official Church pronounce-
message in Scripture is inerrant because it contains “that truth cus is “Inculturation”, already the any inculturated catechesis: nized collaboration in the ac- ments and materials. For in-
which God wanted put into the sacred writings for the sake of subject of intensive study of a) A deep and accurate grasps and tual drafting of the CCC. In a stance, the National
our salvation” (DV 11). Scripture communicates the truth that COINCAT and the major chal- love of the Christian Faith it- project of this size, it is truly an Catechetical Directory for the
God invites all to share in His divine life through Jesus Christ in lenge of current evangelizing self – which is precisely where extraordinary accomplishment Philippines (NCDP), eleven
the Holy Spirit. catechesis in Asia. (cf. The stan- the Catechism of the Catholic to have so many labor for so years after its first publication,
The account on the Samaritan woman at the well (Jn. 4:4-42) dard sources cited in Lineamenta Church can make a significant long on a single common still remains unknown to many
gives a clear insight on the nature of Scripture as inspiring. Jesus 17, namely, the General contribution. work. Mention is made in the catechists. Local catechetical in-
passes through Samaria, where, at Shechem, tired and hungry Catechetical Directory; Evangelii b) An adequate knowledge and Lineamenta (15f, 21, 38) of the stitutions, groups, and coordi-
from his journey Jesus rests at noon next to a well. A woman Nuntiandi 20, 45, 53, 63; Catechesi appreciation of the local culture Principle of subsidiary related nators are often so “localized”
fetched water at the well that was deep containing flowing, liv- Tradendae 55; Redemptoris Missio (or Cultures) in question. to the Holy See, the National in their work that they are ef-
ing and running water. Jesus speaks of himself as the fountain of 52f) In what follows, this second fac- Episcopal Conferences, and the fectively cut-off from any other
water welling up to eternal life that surpasses the water of the Hence, the topic of this report— tor will be touched only in practi- CCC’s mediation through na- group, and even from Episco-
well. Jesus’ knowledge of the woman’s private life moves her to how the CCC may be used in cal terms, since the focus is on the tional catechisms. Unfortu- pal Commission on Catechesis
faith (Jn. 4: 19). She puts before Jesus a problem that was dear to the catechesis and the produc- use of the CCC in local catechesis, nately, catechetical work in the and Catholic Education
the prophets of Israel, namely a true worship of God. Jesus re- tion of the catechism of local not on the inculturation of the lo- Philippines is often marked by (ECCCE). The underlying dif-
plies, “Yet the hour is coming, and is already here, when authen- churches in Asia—basically be- cal pastoral leaders and the opposite – by the practical ficulty, it must be pointed out
tic worshippers will worship the Father in Spirit and in truth” comes a question of how the catechetical coordinators. This re- inability of different emphatically, is not just the
(Jn. 4:23). He reveals to her his identity as the Christ.” “I who CCC can contribute to an port, then, does not enter into cri- catechetical groups, offices, or lack of effective communica-
speak to you am he” (Jn. 4:26). Once the woman believes that inculturated catechesis has re- teria for judging the socio-cultural coordinators to work together tion, but also of the needed
Jesus is the Messiah she leaves her jar and goes off to the town vealed an extraordinary num- and ecclesial context or global list- on any common project. This breadth of Faith, vision and of
and proclaims the good news to her people and brings them to ber of relevant factors that have ing of pedagogical applications results in a lack of continuity in creative ministerial work.
Jesus. Leaving her water jar symbolizes the transformation she to be considered. Among them (cf. Lineamenta 51). The National basic catechesis, a proliferation Complacency in doing things
experienced after her encounter with the Lord. She is no longer are: Plenary Council and/or pastoral of catechetical materials usually the familiar “local” way is a pe-
an anonymous water carrier in an obscure Samaritan village and a) the very nature of inculturation Plan offer more specific and con- of poor quality, and the need- rennial problem among grass
becomes a herald to her townspeople preparing the way of the itself, as distinguished from ac- crete data in this regard. less repetition of the same work roots catechetical coordinators
Lord. The Samaritans invited Jesus to stay with them and he culturation, enculturation, One more matter to consider: (forever “starting anew from and workers. There is little in-
stayed there for two days. In the process the Samaritans discov- contextualization, etc.; Outside of the Philippines, a ma- zero”). The on-going study and terest in what the others in the
ered Jesus for themselves and enabled them to confess that Jesus b) basic principles about its final- jor priority for Asian Catholics is innovative use of the CCC of- total faith community in-
is the Savior of the world. ity, complexity of objectives, dialogue, and working together fers a new incentive and a real volved in similar work and
The inspired Word of God is provoking and animating because and operative indicators; with Asians of other religions. opportunity for greater com- situations might be doing.
the word of God uplifts and rouses people to faith. The Good c) correct pastoral practice regard- Catholic Philippines does not mon collaborative efforts There is no welcoming attitude
News of salvation in Scripture is not kept to oneself but is shared ing content, method, and pro- share this concern, but even Fili- among local catechetical agen- towards new possibilities and
to others. Scripture challenges, nourishes and guides people’s faith. cess; pino Catholics can profit from cies. creative options. Through its
d) expressive language, different such inter-religious dialogue and c) The spirit of perseverance to very notoriety and the interest
The Living Word of God modes of communication (ver- get a better understanding of the the end. Creating the CCC took thus engendered among those
Scriptural narratives make known a God who is neither silent, bal, non-verbal, the use of signs, depths of their own Asian culture six years of intensive work, involved in catechesis, the
nor distant from His people but on the contrary, is utterly con- symbols); and situation. with revisions producing nine CCC can inspire catechetical
cerned with his creatures. He speaks in many and various ways. e) local religious values systems In summary, therefore, the fo- successful drafts. This stick-to- leaders to take greater personal
God creates all things by His word: “In the beginning was the and popular religiosity; cus of this report is on the CCC, it purposefulness is the neces- interest in the larger
Soul / C4 f) the use of modern mass media; precisely as operative in the con- sary complement to wider col- catechetical picture.
g) proper criteria for discernment; text of local catechesis and in the laboration. Without it, nothing (To be continued)

C4
C4
“THE Philippine nation is deserving of
particular honor since from the begin-
ning of its Christianization ... all through
the centuries, its people have remained
true to the Christian faith ... [they] have
successfully blended and have shaped ...
a clear nationality identity that is
unmistakenly Filipino and truly Chris-
tian.” Catechesis embraces all the
Church’s effort to bring people to “be-
lieve that Jesus is the Son of God, so that
believing they might have life in his
name, and to educate and instruct them
in this life and thus build up the Body of
Christ.”
Catechesis in the Philippines is thus
the ecclesial effort to communicate, in-
struct and foster life in the full “mystery
of Christ” in all its dimensions to our
Filipino Catholics today.
Thus, the New National Catechetical
Directory for the Philippines (NNCDP)
is offered as an inculturated and effec-
tive pastoral guide and unifying vision
Overview of the NNCDP
By Rev. Fr. Renato de Guzman, SDB
for the catechetical ministry in the Phil-
ippines. Background of the NNCDP (11,
4, 5)
The General Catechetical Directory
(1971) provided basic principles and
guidelines for the catechetical ministry
of the universal Church.
It tasked the national bishops’ confer-
ences to publish their own national
catechetical directories. Building on the
GCD, ECCCE produced the original
NCDP, entitled Maturing in Christian
Faith, in 1982 as the official guide for the
catechetical work of the Church in the
Philippines.
Since the 1982 NCDP was published,
many new advances and initiative
have arisen which substantially affect
our catechetical ministry.
§ The publication of the CCC (1994).
§ The revision of the 1971 GDC and pub-
lication of the GCD (1997)
§ The promulgation of the Acts and De-
crees of the 2nd Plenary Council of
the Philippines (1992)
§ The publication of the Catechism for
Filipino Catholics (1997)
§ The teachings in these documents have
guided the Church in the Philippines
in understanding the new experiences
she gained from the renewed efforts
in the catechetical ministry over the
past twenty years.
The four new major sources cited (PCP
II, CCC, CFC, and GDC) build on the
doctrines expounded in earlier mag-
isterial documents. These included the
1971 General Catechetical Directory,
§ Paul VI’s Evangelii Nuntiandi (1975),
§ the 1977 Synod on ‘Catechetics in our Time’,
Commissions
DOCETE
§ John Paul II’s Catechesis in our Time (1979),
§ the documents of Puebla and of the
Federation of the Asian Bishops’ Con-
ferences (FABC) and the CBCP state-
ment on ‘Evangelization and Devel-
opment’ (1973).
Ø Consequently, many Catholic na-
tional hierarchies have been updating
and revising their national catechetical
directories.
Ø So too our own Episcopal Commis-
sion on Catechesis and Catholic Edu-
cation (ECCCE) began the work of
updating the original NCDP.
Ø This work of revision was given a fur-
ther impetus when the Catholic Bish-
ops’ Conference of the Philippines
(CBCP) in January 2001 convened the
National Pastoral Consultation on
Church Renewal and made as top pri-
ority among its pastoral concerns “in-
tegral faith formation.”
This work of revision is the result of
the consultation and participation of as
many catechetical personnel as possible.
The work of revision took three years
to be completed.
Aims, Objectives and Characteristics of
the NNCDP (2-9)
Ø NNCDP aims at actively and cre-
atively fostering within our Philippine
context the universal catechetical goals
proposed by John Paul II:
§ to strengthen the solidity of the faith
and of Christian living;
§ to give fresh vigor to the initiatives in hand;
§ to stimulate creativity¯with required
vigilance; and
§ to help spread among the [Christian]
communities the joy of bringing the
mystery of Christ to the world.”
Ø It focuses on catechesis in the Philip-
pines carried out mainly by Filipino
Catholics among their fellow Filipino
under the guidance and leadership of
their Bishops in accordance with the
attitudes, values, and ways of their Fili-
pino culture and society.
Ø It provides “those fundamental theo-
logical-pastoral principles which are
capable of orienting and coordinating
catechesis” and practical guidance on
the numerous aspects of communicat-
ing the Good News of our lord Jesus
Christ to all those engaged in catechiz-
ing and teaching religion throughout
the Philippines.
Ø In short, its overall aim is to present
in a clear, practical and concise form,
principles and guidelines for an up-
dated, integrated and inculturated
catechetical ministry in the Philip-
pines.
Specifically, NNCDP aims at answering
the following questions:
- What is the context where catechesis in
the Church in the Philippines is situated?
- Within this particular context, what is
catechesis?
- What are its foundations and goals; why
catechesis?
- What to communicate in catechesis?
- And how to catechize effectively?
Its Characteristics are:
First: focused on Philippine catechesis’
total local context and on our national
catechetical scene; situating the univer-
sal catechetical guidelines provided by
the Magisterium within our specific Fili-
pino context ¯ within our cultural and
religious traditions and current context.
Second: being eminently “practical”
Third: consistent attempt at a certain
conciseness or brevity.
Overview of the Whole Directory [13]
Ø The revised Directory contains a Pref-
ace and six chapters.
The Preface introduces the background,
aim, objectives and characteristics of
the revised Directory; its overview,
audience, language; and publisher.
Ø Chapter I provides an overview of the
concrete context of Philippine
catechesis—its social, economic, po-
litical, cultural and religious dimen-
sions—which constitute the total ac-
tual situation in which the Good News
of Jesus Christ is being communicated
in the catechetical ministry in the Phil-
ippines.
Ø Chapter II presents an updated clarifi-
cation of “Catechesis: Its “Nature,
Goals, and Sources”.
Ø Chapter III in like manner updates the
exposition of the “Foundations of
Catechesis: Revelation, Faith and the
Church”.
Ø Chapter IV focuses on the “Basic Con-
tent of the Church’s Catechesis” in-
cluding brief separate descriptions of
Catholic Doctrine (Creed), Catholic
Morality (Commandments, Beati-
tudes), and Catholic Prayer and Wor-
ship (Sacraments) respectively. These
three dimensions of the Faith form a
unified Christian faith that is essen-
tially threefold yet integrated in a dy-
namic and experiential way.
But for a detailed exposition of this con-
tent, this revised Directory refers to
the CFC, our national catechism, just
like the GDC refers to the CCC for
detailed exposition of the Christian
message.
Ø The purpose of Chapter IV of the re-
vised NCDP, then, is neither to sum-
marize CFC’s contents nor to explain
it as the instrument of the Philippine
Church’s Magisterium, but rather to
facilitate a better understanding and
use of the CFC in catechetical prac-
tice.
Ø Chapter V takes up the complex topic
of catechetical methodology;
Ø And the final chapter, Chapter VI, cov-
ers catechetical organization, person-
nel and resources.
Ø Audience and Language [14] . The NNCDP is another Instrument of
The NNCDP is written for all who
are involved in catechesis and Chris-
tian education in the Philippines: par-
ents, catechists, catechetical coordina-
tors, religious, (bishops) and the clergy,
writers and publishers of catechisms
and religion texts and other religious
groups such as transparochial pastoral
workers, as well as people in the BECs,
Catholic schools, catechetical centers and
seminaries.
The NNCDP and the Catechist [9]
This directory cannot possibly accom-
plish its limited goals unless it is re-
flected, studied, explained, discussed
and criticized, at every level and in ev-
ery context, both individually and in
groups.
A Directory is successful to the ex-
tent that it becomes a familiar, handy
reference book, in constant use and un-
dergoing numerous adaptations.
This NNCDP both invites and re-
quires the indispensable initiative and
creativity of the catechist for which no
possible proposed set of general prin-
ciples or guidelines can substitute.
Soul /C3
Word, and the Word was with God, and
the Word was God. He was in the begin-
ning with God. All things came to be
through him and without him nothing
came to be” (Jn 1:1-3). “He spoke to us
through a son whom he made heir of all
things and through whom he created the
universe” (Heb. 1:2b).
God reveals Himself in the historical
events and in covenant relationship with
His people, Israel, and most uniquely in
His Incarnate Son Jesus Christ, the me-
diator and the fullness of God’s revela-
tion. God speaks most perfectly through
the Word who has ‘come into the world’
through the power of the Holy Spirit who
continues to abide and dwell in the life
of the Church and in the hearts of the
faithful and in the world today.
God is the living God and as such is
not constrained by time. His speech is
not simply a voice of the past but is liv-
ing and active and speaks to each genera-
tion living in the present and until the
end of time. Addressing people today, as
much as the people in the past, God’s voice
in Scripture is always contemporary. The
psalmist exhorts all to listen and to re-
spond to God’s word, “That today you
hear his voice, harden not your hearts.”
(Ps 95:7-8). God’s “today” is everyday.
The word of God is living and power-
ful. It is “effective, sharper than any two-
edged sword, penetrating even between
soul and spirit, joints and marrow, and
able to discern reflections and thoughts
of the heart” (Heb. 4:12). God constantly
speaks to all people through His written
word to reveal Himself and His plan of
salvation for all humanity fulfilled in
Jesus Christ. Scripture as the living word
of God is powerful and authoritative for
authentic Christian living.
Sacramental Nature of Sacred
Scripture
Scripture is sacramental. Scripture is
not to be confused as one of the seven
sacraments. A sacrament is a tangible
material reality signifying and bringing
about the presence of a spiritual reality—
God’s Self-Revelation. God’s Self-com-
munication is manifested in human lan-
guage in the divinely inspired book.
This nature of Scripture is likened to
the Incarnation of the Divine Word. “In-
deed the words of God, expressed in the
words of human, are in every way like
human language, just as the Word of the
eternal Father, when he took on himself
CBCP Monitor
Monitor
CBCP
Vol. 11 No. 24
Vol. 11 No. 24
November 26 - December 9, 2007
November 26 - Dec. 9, 2007
The catechist is required to first se-
lect which points are relevant and
needed before “applying” them to the
actual catechesis at hand.
Publisher [10]
This updated NNCDP is published by
the Episcopal Commission for
Catechesis and Catholic Education,
(ECCCE) of the CBCP.
Conclusion
the catechetical ministry of the Church
in the Philippines in the ‘continuing en-
deavor to support and guide concrete
catechetical programs and projects’ [in
the dioceses], the composition of the
new local catechisms, religion text-
books, and [instructional materials], and
the development of relevant catechist-
formation programs in the Philippines.
Finally, it attempts to inspire [all
those involved in catechesis “to respond
effectively] to the God-given call and
challenge to bring Christ’s Good News
to contemporary Filipino Christian
communities. May the presence of the
Holy Spirit, through the prayers of
Mary, [and the intercession of St.
Lorenzo Ruiz and Blessed Pedro
Calungsod], grant the Church in the
Philippines unprecedented enthusiasm
in the catechetical work that is essen-
tial for her.”
And may this new Directory contrib-
ute in some modest way toward this
mission given her by her Teacher: “Go
therefore and make disciples of all na-
tions.”
the flesh of human weakness became like
us” (DV 13).
Origen, the great Church Father, ex-
plained the sacramental nature of Scrip-
ture by stressing the presence of the Lord
that dwells in, and is proclaimed through
the inspired Scriptural narratives. The di-
vine presence in Scripture is a real and
active presence, whose primary purpose
is to communicate with its actual hear-
ers. Like all sacramental realities, read-
ing and interpreting Scripture is “a dy-
namic and relational liturgical action
through which the divine and human
encounters” call for personal conversion
and transformation (Shin 1999, 399).
Isaiah prophesied that a Servant was
spurned and avoided by men. He was a
man of suffering, accustomed to infirmity,
one of those from whom men hide their
faces, spurned. He was held with no es-
teem, and was pierced and crushed for oth-
ers’ offenses and sins. Upon this servant
was the chastisement that makes people
whole, by his stripes people were healed.
Though he was harshly treated, he sub-
mitted and opened not his mouth. He was
like a lamb led to the slaughter or a sheep
before the shearers. He was silent and
opened not his mouth (Is. 52:13-53:12).
The deeper and fuller meaning of this
prophecy is seen in the light of Jesus’
messianic mission. He identified himself
as the Suffering Servant who had to suf-
fer, be rejected, be put to death and rise
after three days (Mk. 8:31). This radical
new idea of a messiah was not under-
stood even by Jesus’ chosen twelve, de-
spite his warnings. On the day of the res-
urrection, the Risen Christ joined two of
His disciples who were on their way from
Jerusalem to Emmaus. The Lord had to
explain the true meaning of the Messiah’s
mission. “Was it not necessary that the
Messiah should suffer these things and
enter into his glory?” (Lk. 24:26).
Jesus invites his disciple to take the
same path of self-emptying love in order
to find life. “Whoever wishes to come
after me must deny himself, take up his
cross, and follow me. For whoever wishes
to save his life will lose it, but whoever
loses his life for my sake and that of the
gospel will save it. What profit is there
for one to gain the whole world and for-
feit his life?”(Mk. 8:36-38).
(To be continued)
(Dr. Ma. Lucia C. Natividad is the Director of the
Formation Institute for Religion Educators
[FIRE], Ateneo de Manila University)