Formation Series by Bishop Broderick S. Pabillo, DD.
TV Maria Philippines
Shay Cullen
6 February 2021
Most people do not have any awareness of the terrible crimes against children that are going on around them every day and night. The secret hidden crimes against children are an everyday occurrence and like most crime, they are hidden of course and unless someone is looking and searching, they’ll never know what is happening. Sexual abuse of children is done in a secret silent place. The abuser knows in his conscience and mind that it is very wrong and that he will be punished if it is ever discovered. In the Philippines, the penalties are severe and rightly so.
The child abuser is never content with one act of abuse or with one victim. There are many and most paedophiles are serial abusers. They abuse many children that is why a long sentence for child sexual abuse does justice for the victim-survivor. It is small recompense for the enormous life-long hurt, pain and suffering endured by the child. Then, no one can know what the pain and suffering is for the child unless it has happened to them.
Judge Gemma Theresa B. Hilario-Logronio of the Olongapo City Regional Trial Court Branch 12, a family court, is one truly honourable judge that decides fairly on the evidence. Very recently in January 2021, she sentenced to life in prison the abuser of a child who was only 11 years when raped three times by her uncle. He will rape no more children. The same judge found Johnny Torres Medina guilty last May 2020 in a landmark decision. He was found guilty beyond reasonable doubt of child sexual abuse of two 11-year old children. He was sentenced to life in prison. These decisions have given much needed justice to the child victims and encouragement to other victims and the child protectors and advocates. The most astonishing case of a child who testified clearly and directly was a three year old, who was sexually assaulted by her biological Father 22 July, 2019. Harly Villaceran Bartolaba, the abuse was witnessed by her older sister. The 3-year-old described clearly what he did to her with his fingers causing her private parts to bleed. The judge was impressed with the testimony and strong evidence and found him guilty and sentenced him to 14 years in jail.
At the Preda Foundation, we know what the child suffers because we see and hear it in the healing process of the child victim-survivor. The Emotional Release Therapy enables the child to finally let out all that is bottled up inside her. It is an exercise in total freedom. It is a mighty release of deep feelings of pain, anger, hurt, hatred and anguish. It is enough to make one cringe and shiver and want to get away from the shouting, howling children, beating and punching the cushions as if beating the life out of their rapist.
After that, they have a sense of freedom, a great weight has been lifted and they become self-confident, empowered and can clearly testify without fear and shame. Many victims of sexual abuse have no hope of finding relief, freedom from the past trauma, and releasing the shock and fear, anxiety, buried pain and anger that they carry within them all their lives. Many succeed to bury it deeply within yet the scar and the wound is there ready to open with a reminder by any triggering event.
Two child victims, nine and 11 years old when they were abused, got justice from Judge Maria Angelica T. Paras-Quiambao of the Regional Trial Court Branch 59 in Angeles City, Pampanga last 11 June 2020. In an 81-page decision, she found Christina Limpin Mendoza, 22, guilty beyond reasonable doubt of five counts of human trafficking for sexual exploitation by a foreign paedophile. The trafficker was sentenced to several life terms of imprisonment. This is a powerful message that child abusers and human traffickers will bear the full weight of the law.
Judge Maria Cristina J. Mendoza-Pizzaro has also given justice to many child victims of rape and abuse. Last 10 June 2020, the sixth division of the Court of Appeals ruled in favour of upholding the conviction of a child rapist who she convicted on 15 November 2018 for qualified rape of a seven-year old child. The original judgement and conviction was made by Judge Maria Cristina J. Mendoza-Pizzaro who has a long significant history of a no-nonsense application of the law with many just convictions of child sexual rapists and traffickers. They will never abuse or rape children again.
The majority of child sex offenders are relatives of the child. The victim is trapped in the family and easily available. In the past year, this is terrifying and detrimental to the child’s well-being since she or he cannot escape into the night away from the approaching rapist- a biological father, a live-in partner of the mother, a brother or cousin or uncle or community paedophile. They are all the abusers of the 107 children that we helped rescue and protect last year 2020 and heal in the Preda Home for child sexually abused and trafficked children.
A vulnerable child is weak, powerless against a large male abuser. If he is a relative, he has ascendency over the child and exerts extreme pressure and fear. A child, when being molested, is mentally paralysed and frozen in fear, they tell their therapist. The fear is generated by threats. “I will kill you and your brothers and sisters and mother if you tell anyone. This is a secret. Hide it deep within you.” And she does for all her life. How hard and shameful it is for a child to accuse her own father or brother of raping her? To go public would be to bring disgrace and punishment on her family. They would blame her for the rest of her life and they would not believe her. This is the additional suffering of the child victim, not to be believed and helped.
The child can be in a worse situation if she gets the courage to tell her mother. That is not always relief and salvation. Many mothers are totally dependent on the father or live-in partner for support. Many mothers choose not to believe their daughters because of the devasting effect it would have if the news got out to the neighbours or the authorities. There is the shame, the fear of retaliation by the abuser and the loss of financial and emotional support of a husband or a live-in partner. In some cases, we have had a most despicable crime where the child’s mother held down the child while the father raped her.
The only real answer is for the truth to come out and the abusers held accountable. For victims of on-line child sexual abuse, it is the telecommunication corporations that control the Internet Server Providers (ISPs) that must answer for not obeying section 6 of RA 9775 and for allowing the on-line sexual abuse of children and child pornography to run rampant. When will the government, the National Telecommunications Corporation, and the public stand up and demand justice for children is the big question.
DATE | ACTIVITY | LOCATION / VENUE |
4 April 2021 (Easter Sunday) | National Quincentennial Celebration of the First Easter Mass (Simultaneous Opening of the Jubilee Year of the 500 YOC in all Parishes) | Cathedrals and Parishes |
14 April 2021, 10:00am | Reenactment of the First Baptism | In front of the Magellan’s Cross Cebu City |
14 April 2021, 4:00pm | Mass and Renewal of Baptismal Promises and Baptism of 7 Children | Basilica del Sto. Niño, Cebu City |
14 April 2021, 7:30pm | Cultural Show | Basilica del Sto. Niño, Cebu City |
18-22 April 2022 | Second National Mission Congress, Mission Sending and Closing of the Jubilee Year | Cebu City |
N.B. In case mass gatherings will not yet be allowed due to the pandemic caused by Covid-19, all the activities above will be live streamed and posted in different Social Media accounts.
Online Activities Connected with 500 YOC and Year of Missio Ad Gentes | ||
DATE | ACTIVITY | LOCATION |
28 November 2020, 3:00pm | Launching of the Year of Missio ad Gentes | Live streamed and posted on the CBCP Episcopal Commission on Mission Facebook page (ECM FB) |
Every Sunday 11:00am-12:00nn (Started First Sunday of Oct. 2020) | Catechesis on Mission | Radio Veritas |
Every 2nd Saturday of the Month 3:00 pm- 4:30 pm (First episode aired on Oct. 10, 2020) | Talks on Mission and Personal Testimonies of Filipinos Doing Mission Abroad | CBCP ECM FB |
Every 1st and 3rd Saturday of the Month. 3:00pm starting March 2021 | Virtual Pilgrimage | Live streamed and posted on the CBCP ECM FB page and TV Maria |
23 Jan, 27 Feb, 27 Mar 2021; 3:00-4:30 pm | Webinars on Mission for Youth | CBCP ECM FB |
10 April 2021 | Pista ng Pananampalataya at Misyon | CBCP ECM FB |
May – July 2021 (Weekly) | Lecture Series on Philippine Church History ( CHAP) | To live streamed or recorded and posted online |
22 May, 26 June 2021; 3:00-4:30 pm | Webinars on Mission for Ecclesial Movements | CBCP ECM FB |
24 July 2021; 3:00-4:30 pm | Webinar on Mission for Clergy | CBCP ECM FB |
28 Aug, 25 Sept 2021; 3:00-4:30 pm | Webinars on Mission for CLE Teachers, Campus Ministers and Catechists | CBCP ECM FB |
September 2021 | Webinar/Online Short course on Historical Research/writing to help those who wish to write local Church history (parish, diocese, congregation, association, etc.) [CHAP] | 8-10 Topics to be posted online weekly |
23 October 2021; 3:00-4:30 pm | Webinar on Mission for Pastoral Workers, Parish and BEC Leaders | CBCP ECM FB |
27 November 2021; 3:00-4:30 pm | Webinar on Mission for Women Religious | CBCP ECM FB |
The notorious Gen. Antonio Parlade has struck again. This time the victim of his red tagging is reporter Tetch Torres-Tupas of the Philippine Daily Inquirer as well as other reporters who reported on the case of the two Aetas allegedly tortured, illegally arrested and charged with terrorism by the military.
This is not the first time Parlade has red tagged members of the media, activists, government critics, members of the opposition, and practically anyone critical of the Duterte administration — from 18 schools supposedly in cahoots with communists to bring down the government, movie stars and beauty queens expressing concern about government’s failures, members of the clergy and religious groups opposing extrajudicial killings, to former justices of the Supreme Court who are questioning the Anti Terrorism Law.
Such a frothing-in-the-mouth, unthinking, shoot-from-the-hip bully would normally elicit nothing but scorn from a disbelieving public. But Parlade is no ordinary witch hunter. He is a general of the Armed Forces of the Philippines (AFP), commanding thousands of armed soldiers and security agents, wielding the power of life and death over the population. Thus, he is a danger to the safety and security of all those he has recklessly and unjustly redtagged on a wild goose chase for so-called enemies of the state.
In fact, Parlade should himself be tagged outright as unfit in a democratic — as such necessarily civilized, humane, and law-bound — community. Since Parlade appears unrepentant despite repeatedly being called out for his redtagging spree, it is time that he be immediately fired from his current position as spokesperson for the equally reprehensible NTF-ELCAC and assigned to a more appropriate post where he cannot terrorize our people.#
“As each one has received a gift, use it to serve one another as good stewards of God’s varied graces.” (1 Pet.4:10)
Dear People of God,
We mark this year the 500th year of the coming to our shores of the Christian Faith. Our commemoration of the event is an acknowledgment of this immense gift to our people and our land. We did not only receive the Faith, but also allowed it to take root and grow in our Filipino culture throughout these years. With this gift of Faith, we have become God’s people, partakers of “divine mysteries” (1 Cor 4:1). We are grateful to God for this immeasurable gift.
We are not, however, the ultimate owners of this special gift. We are ‘stewards’ -‘katiwala’ (tinugyanan, katalek) of God’s gifts. ‘Is there anything that we did not receive as gift?’ (Cf. 1 Cor. 4:7). Each gift we receive is meant to be shared to one another. And so, ‘we are gifted to give’; we must share the Faith.
Every gift is a responsibility. We recognize every gift, nurture it, generously share it with others, and gratefully return it with increase to the Lord. This is the meaning of the Spirituality of Stewardship.
After five centuries of striving to live the Christian Faith more fully, we heighten consciousness of our identity as stewards. We are stewards of life, talent, time and material resources. These gifts are given to us for service, that we may become channels of God’s Providence to one another. The Holy Scriptures remind us: “as each one has received a gift, use it to serve one another as good stewards of God’s varied grace” (1 Peter 4:10). We are certainly blessed not only when we receive, but especially when we give.
God calls us to serve one another more generously, especially our poor brothers and sisters. The Lord Jesus made his own the prophecy of Isaiah, “the Spirit of the Lord is upon me, because he has anointed me to bring glad tidings to the poor” (Lk. 4:18). We, then, take the banner of preferential love for the poor. On this, Pope Francis tells us: “Our preferential option for the poor must mainly translate into a privileged and preferential religious care” (Evangelii Gaudium #200).
In this spirit, we re-affirm the mandate given us by the Second Plenary Council of the Philippines (PCP II) in 1991, namely: “tithing, after a good pastoral catechesis, shall be introduced with the end in view of the gradual abolition of the Arancel System” (PCP II Decree #118).
The ‘arancel’, which is the fixed amount asked for services given in our churches, can be a hindrance for the poor to receive God’s grace and blessings. Let us do our best, then, to remove obstacles to genuine service, especially to the poor. For in the end, ‘each of us will give an account of ourselves to God’ (Romans 14:12). And we heed the Lord Jesus’ instruction to his disciples as he sent them on mission: “Without cost you have received; without cost you are to give” (Mt. 10:8).
Therefore, we, as Church in the Philippines, once more commit ourselves to the gradual abolition of the arancel system. This is a concrete step in renewing ourselves in the practice of stewardship, praying that others may see us truly “as good stewards of God’s varied graces” (1 Pet. 4:10).
We commit ourselves to education, formation and catechesis in the Spirituality of Stewardship for our clergy, religious and laity in our dioceses, parishes, communities and families, in view of adopting a concrete stewardship program in our dioceses to replace the arancel system as soon as possible. In view of this, we will also put up a service arm that will concretely assist the dioceses that are having a difficulty in implementing this program. We envision local churches, parishes and BECs (Basic Ecclesial Communities) sustained by a generous sharing of resources, where those who have none are not left out of spiritual and material care, where stewardship is a way of life. This is a true image of the Church.
Brothers and sisters, we are all part of this endeavor for we all belong to the Church, the one family of God. We all share responsibility for the Church. Thus, we encourage all the baptized to regularly, wholeheartedly and generously contribute to the Church so that we can fulfill our common mission of spreading the Good News, of serving humanity and caring for the whole of creation. For ‘the earth is the Lord’s, and everything in it, the world and all who live in it’ (Psalm 24:1).
Let us not be afraid to give freely and cheerfully, even in times of crisis and difficulty like the Covid-19 pandemic that we are presently experiencing. Let us sustain the spirit of generosity that has spontaneously overflowed during this pandemic and has kept our communities in operation. We will look back with amazement and gratitude at these times, wondering how we got by even at the height of the lockdowns that we thought would seriously challenge the sustainability of our parishes.
St. Paul reminds us: “God is able to make every grace abundant for you, so that in all things, always having all you need, you may have an abundance for every good work” (2 Cor. 9:8). May we not waver in our trust in God, for He never fails to provide for our needs. In all things, let God be our priority. Did not the Lord Jesus himself assure us: “seek first the kingdom of God and his righteousness, and all these things will be given you besides?” (Mt. 6:33).
For the Catholic Bishops’ Conference of the Philippines:
+ ROMULO G. VALLES, D.D.
Archbishop of Davao
CBCP President
28 January 2021
The question of the use of vaccines, in general, is often at the center of controversy in the forum of public opinion. In recent months, this Congregation has received several requests for guidance regarding the use of vaccines against the SARS-CoV-2 virus that causes Covid-19, which, in the course of research and production, employed cell lines drawn from tissue obtained from two abortions that occurred in the last century. At the same time, diverse and sometimes conflicting pronouncements in the mass media by bishops, Catholic associations, and experts have raised questions about the morality of the use of these vaccines.
There is already an important pronouncement of the Pontifical Academy for Life on this issue, entitled “Moral reflections on vaccines prepared from cells derived from aborted human fetuses” (5 June 2005). Further, this Congregation expressed itself on the matter with the Instruction Dignitas Personae (September 8, 2008, cf. nn. 34 and 35). In 2017, the Pontifical Academy for Life returned to the topic with a Note. These documents already offer some general directive criteria.
Since the first vaccines against Covid-19 are already available for distribution and administration in various countries, this Congregation desires to offer some indications for clarification of this matter. We do not intend to judge the safety and efficacy of these vaccines, although ethically relevant and necessary, as this evaluation is the responsibility of biomedical researchers and drug agencies. Here, our objective is only to consider the moral aspects of the use of the vaccines against Covid-19 that have been developed from cell lines derived from tissues obtained from two fetuses that were not spontaneously aborted.
1. As the Instruction Dignitas Personae states, in cases where cells from aborted fetuses are employed to create cell lines for use in scientific research, “there exist differing degrees of responsibility”[1] of cooperation in evil. For example,“in organizations where cell lines of illicit origin are being utilized, the responsibility of those who make the decision to use them is not the same as that of those who have no voice in such a decision”.[2]
2. In this sense, when ethically irreproachable Covid-19 vaccines are not available (e.g. in countries where vaccines without ethical problems are not made available to physicians and patients, or where their distribution is more difficult due to special storage and transport conditions, or when various types of vaccines are distributed in the same country but health authorities do not allow citizens to choose the vaccine with which to be inoculated) it is morally acceptable to receive Covid-19 vaccines that have used cell lines from aborted fetuses in their research and production process.
3. The fundamental reason for considering the use of these vaccines morally licit is that the kind of cooperation in evil (passive material cooperation) in the procured abortion from which these cell lines originate is, on the part of those making use of the resulting vaccines, remote. The moral duty to avoid such passive material cooperation is not obligatory if there is a grave danger, such as the otherwise uncontainable spread of a serious pathological agent[3]–in this case, the pandemic spread of the SARS-CoV-2 virus that causes Covid-19. It must therefore be considered that, in such a case, all vaccinations recognized as clinically safe and effective can be used in good conscience with the certain knowledge that the use of such vaccines does not constitute formal cooperation with the abortion from which the cells used in production of the vaccines derive. It should be emphasized, however, that the morally licit use of these types of vaccines, in the particular conditions that make it so, does not in itself constitute a legitimation, even indirect, of the practice of abortion, and necessarily assumes the opposition to this practice by those who make use of these vaccines.
4. In fact, the licit use of such vaccines does not and should not in any way imply that there is a moral endorsement of the use of cell lines proceeding from aborted fetuses.[4] Both pharmaceutical companies and governmental health agencies are therefore encouraged to produce, approve, distribute and offer ethically acceptable vaccines that do not create problems of conscience for either health care providers or the people to be vaccinated.
5. At the same time, practical reason makes evident that vaccination is not, as a rule, a moral obligation and that, therefore, it must be voluntary. In any case, from the ethical point of view, the morality of vaccination depends not only on the duty to protect one’s own health, but also on the duty to pursue the common good. In the absence of other means to stop or even prevent the epidemic, the common good may recommend vaccination, especially to protect the weakest and most exposed. Those who, however, for reasons of conscience, refuse vaccines produced with cell lines from aborted fetuses, must do their utmost to avoid, by other prophylactic means and appropriate behavior, becoming vehicles for the transmission of the infectious agent. In particular, they must avoid any risk to the health of those who cannot be vaccinated for medical or other reasons, and who are the most vulnerable.
6. Finally, there is also a moral imperative for the pharmaceutical industry, governments and international organizations to ensure that vaccines, which are effective and safe from a medical point of view, as well as ethically acceptable, are also accessible to the poorest countries in a manner that is not costly for them. The lack of access to vaccines, otherwise, would become another sign of discrimination and injustice that condemns poor countries to continue living in health, economic and social poverty.[5]
Continue reading2 February 2021
When they have a dispute, they come to me and I decide between one person and another, and I make known to them the statutes and instructions of God. (Exodus 18:16)
As oral arguments on the Anti-Terrorism Law of 2020 begin in the Supreme Court, we pray that sound judgment founded on our nation’s values and Constitutional protections of democracy, civil liberties, and the respect for human life and rights will guide the court. We firmly believe that the Anti-Terrorism Act of 2020 is a repressive law fashioned around an ambiguous definition of “terrorism.” Not only will the Anti-Terrorism Council be emboldened with broad powers that impinge on those reserved for other branches and offices of government, but implementation of this law will be ripe for militarism and abuses of human rights. With concern for democracy and the protection of human life, we pray that the Supreme Court will be able to discern the dangers and pitfalls of this legislation. We urge them to uphold democracy and civil liberties, by striking down the repressive and ambiguous law.
The perverse and rampant pursuit of red-tagging witch-hunts in recent months demonstrate clearly the pernicious character of unchecked labelling of persons. Coupled with a severe weakening of protections of civil liberties under the Anti-Terrorism Law of 2020, democratic space, freedom of speech and association, and other human rights will be under threat. Even more, the very lives and liberty of those who express dissent or stand to assert the rights of the people will be placed in peril. Those in power have already demonstrated their desire for overreach and broad discretion in going after so-called “enemies of the state” or “terrorism.” Their folly in attacking church people, artists, members of the academe, development workers, and even former government officials lays bare great danger in undermining the checks-and-balances and due process under the law. The Supreme Court is especially placed to judge these dangers and assure that civil liberties are safeguarded and democratic rights upheld.
As Church leaders, we will continue to speak out for the welfare of the people. The valiant and competent lawyers serving as our counsels will unmask and set straight the grave dangers of the Anti-Terrorism Act of 2020 in today’s oral arguments.
As Church leaders, we vehemently oppose the law on the following grounds:
1. An overly broad and amorphous usage of the term terrorism, which will surely be utilized by state forces for attacks on dissent and curtailment of human rights and civil liberties.
2. A weakening of the judicial system and the constitutionally enshrined function to check-and-balance the actions of other branches of government, including state forces under the administrative branch.
3. Allowances for surveillance, wire-tapping, and invasion of privacy without any evidence of any alleged suspect’s wrongdoing.4. Arrests and holding of persons without warrants or charges, duly and speedily processed through the courts.
5. A removal of financial penalties to be awarded to persons detained under false pretense, thus increasing the likelihood of gross impunity to be committed by state forces.
Continue readingOn February 2, 2021, the Supreme Court will hold oral arguments on the petition against the Anti- Terrorism Law (ATL) of 2020. With a total of 37 petitions against the said law. It is considered as the most contested and highly divisive law since the Cybercrime Prevention Act. Petitioners composed mainly of lawyers and their alternatives will argue against certain provisions of ATL specially Section 4 which expanded the definition of “terrorism”. The Petitioners claim that the definition of terrorism in Section 4 makes it easy to the government to penalize any form of dissent, putting activities, including union leaders at most risk.
In the midst of health crisis and worsening socio- economic problems, the government should instead focus on prioritizing quality, safe, and effective mass vaccination to the populace. The Philippines are way behind Asian countries in implementing mass vaccination. The economic impact of COVID-19 has affected millions of workers in the country. Just recently, the country experienced an 8.3% contraction in gross domestic product (GDP) in the 4th quarter of 2020 and even worse -9.5% for the whole year of 2020, the largest drop in government data going to 1946. Prices of basic commodities particularly meat and vegetables skyrocketed in the past week s making it all the more difficult for poor families to buy their basic needs.CWS believes that the ATL will only aggravate the social and economic suffering of the Filipino people. Recent incidents’ of red-tagging by government agents against church and health workers in Negros resulted to the killings. Last week, death treats sent via text messages were sent to union leaders and prominent activist in Cebu. The perpetuators of this killings, threats, intimidations and harassment are emboldened to continue their criminal acts because of ATL.
We invite church people- religious, priests, bishops and lay workers to gather in prayer in their respective communities during this historic day. Let us join hands in prayer for our magistrates in the Supreme Court that GOD may enlighten their hearts and minds to heed the voice of the people, defend the truth, and junk the dreaded terror bill.
Signed:
Library of the Apostolic Palace
Wednesday, 27 January 2021
Dear Brothers and Sisters,
Good morning!
Today I would like to focus on the prayer we can do beginning with a Bible passage. The words of Sacred Scripture were not written to remain imprisoned on papyrus, parchment or paper, but to be received by a person who prays, making them blossom in his or her heart. The Word of God goes to the heart. The Catechism affirms that: “prayer should accompany the reading of Sacred Scripture” — the Bible cannot be read like a novel — “so that a dialogue takes place between God and man” (n. 2653). This is where prayer leads you, because it is a dialogue with God. That Bible verse was written for me too, centuries and centuries ago, to bring me a word of God. It was written for each of us. This experience happens to all believers: a passage from Scripture, heard many times already, unexpectedly speaks to me one day, and enlightens a situation that I am living. But it is necessary that I be present on that day for that appointment with the Word. That I be there, listening to the Word. Every day God passes and sows a seed in the soil of our lives. We do not know whether today he will find dry ground, brambles, or good soil that will make that seed grow (cf. Mk 4: 3-9). That they become for us the living Word of God depends on us, on our prayer, on the open heart with which we approach the Scriptures. God passes continually through Scripture. And here I return to what I said last week, to what Saint Augustine said: “I am afraid of God when he passes”. Why is he afraid? That he will not listen to him. That he will not realize that he is the Lord.
Through prayer a new incarnation of the Word takes place. And we are the “tabernacles” where the words of God seek to be welcomed and preserved, so that they may visit the world. This is why we must approach the Bible without ulterior motives, without exploiting it. The believer does not turn to the Holy Scriptures to support his or her own philosophical and moral view, but because he or she hopes for an encounter; the believer knows that those words were written in the Holy Spirit, and that therefore they should be welcomed and understood in that same Spirit, so that the encounter can occur.
It bothers me a little when I hear Christians who recite verses from the Bible like parrots. “Oh, yes… Oh, the Lord says… He wants this…”. But did you encounter the Lord, with that verse? It is not only a question of memory: it is a question of the memory of the heart, which opens you to the encounter with the Lord. And that word, that verse, leads you to the encounter with the Lord.
Thus, we read the Scriptures so that they may “read us”. And it is a grace to be able to recognize oneself in this passage or that character, in this or that situation. The Bible was not written for a generic humanity, but for us, for me, for you, for men and women in flesh and blood, men and women who have a name and a surname, like me, like you. And when the Word of God, infused with the Holy Spirit, is received with an open heart, it does not leave things as they were before: never. Something changes. And this is the grace and the power of the Word of God.
Christian tradition is rich in experiences and reflections on prayer with the Sacred Scripture. In particular, the method of “Lectio divina” was established; it originated in monastic circles, but is now also practised by Christians who frequent their parishes. It is first of all a matter of reading the biblical passage attentively: even more, I would say with “obedience” to the text, to understand what it means in and of itself. One then enters into dialogue with Scripture, so that those words become a cause for meditation and prayer: while remaining faithful to the text, I begin to ask myself what it “says to me”. This is a delicate step: we must not slip into subjective interpretations, but rather become part of the living Tradition, which unites each of us to Sacred Scripture. The last step of Lectio divina is contemplation. Words and thoughts here give way to love, as between lovers for whom sometimes it is enough to just look at each other in silence. The biblical text remains, but like a mirror, like an icon to be contemplated. And in this way, there is dialogue.
Through prayer, the Word of God comes to abide in us and we abide in it. The Word inspires good intentions and sustains action; it gives us strength and serenity, and even when it challenges us, it gives us peace. On “bad” and confusing days, it guarantees to the heart a core of confidence and of love that protects it from the attacks of the evil one.
In this way the Word of God is made flesh — allow me to use this expression: made flesh — in those who receive it in prayer. The intuition emerges in some ancient texts that Christians identify so completely with the Word that, even if all the Bibles in the world were to be burned, its “mould” could still be saved through the imprint it left on the life of the saints. This is a beautiful expression.
Christian life is at the same time a work of obedience and of creativity. Good Christians must be obedient, but they must be creative. Obedient, because they listen to the Word of God; creative, because they have the Holy Spirit within who drives them to be so, to lead them forward. At the end of one of his discourses addressed in the form of parables, Jesus makes this comparison: “Every scribe who has been trained for the kingdom of heaven is like a householder who brings out of his treasure” — the heart — “what is new and what is old” (Mt 13:52). The Holy Scriptures are an inexhaustible treasure. May the Lord grant us all to draw ever more from them, though prayer. Thank you.
Special Greetings
I cordially greet the English-speaking faithful. May the Holy Spirit lead us to appreciate more deeply the light that Sacred Scripture shines upon our daily lives. Upon you and your families I invoke the joy and peace of the Lord. God bless you!
Continue readingDear Your Honors, Justices of the Supreme Court,
We, members and networks of the National Clergy Discernment Group (NCDG), a group of Catholic priests and religious spread all over the Philippines, express our solidarity with our brothers and sisters of different faith-traditions and secular movements in opposing the Anti-Terrorism Act of 2020, also known as Republic Act No. 11479. In so opposing, we add our reasoned conviction to these voices that urge you, members of the Supreme Court of the Philippines, to declare the unconstitutionality of R.A. 11479.
1. Terrorism and Acts of Terror do not exist as a national reality in the Philippines, notwithstanding the very broad definition of Terrorism in the R.A. 11479. If there are identified terrorists doing acts of terror, as identified by other Nation-States and the United Nations, in the Philippines, then these could only be a limited one confined to some small areas in Mindanao. One cannot make a law for the whole for the sake of a tiny exception. One cannot make a law for a non-existent phenomenon.
2. R.A. 11479 in fact, by broadening the definition of Terrorism and its Terrorist Acts, creates and conjures Terrorism and Terrorist Acts. Notwithstanding its expressed exemptions of Terrorism in Sec. 4 of this Terror Law, still this exceptionalism can be curtailed, denied and suppressed under the same provisions of Sec. 4. The inconveniences created by advocacies and protest actions in various forms could be construed as acts intended to cause death, damage to public facility, interference with critical infrastructure, even with the use of weapons and inducing calamities. Experience from the period of Martial Law and the Dictatorship until now must teach us a lesson: the imprisonment, disappearances and deaths of many workers for change, peace-builders, ecological advocates and human rights defenders continue to occur, as committed by the State security forces and the clandestine Death Squads with impunity.
3. The Anti-Terrorism Council created by R.A. 11479 is at the heart of our opposition. Notwithstanding the many so-called safeguards and legal procedures which, experience continue to show, have been constantly violated by those who are supposed to enforce them, the ATC exists as plenipotentiary body with the powers of the surveillance and intelligence team, the police and the military enforcer, the prosecutor and the judge, the jailer and the punisher – all at the same time.
4. Already before as now, R.A. 11479 legitimizes the terror experienced by the people at the hand of the State, its Security Forces and the Death Squads. Pointing at the Communist Party of the Philippines – the New People’s Army – the National Democratic Front of the Philippines as terrorist enemies of the State, the military and police have lumped all legal, non-combatant and unarmed members of the National Democratic Movement as conspirators with the CPP-NPA-NDFP that seek the overthrow of the State. In the guise of containing terrorist acts, they massacred the Tumandok tribes defending their ancestral land, massacred peasants crying out for land reform, jailed workers demanding just family wage, assassinated peace negotiators and human rights and ecological defenders, bombed the farms of the Lumad and closed their schools to throw them out of their land and to make them docile uncritical slaves of mining, logging and plantation companies. And now, the red-tagging is obscenely led by the elements of the military and police, targeting the universities and schools, isolating their members for the kill, and in order to turn the bastion of critical thinking, the free laboratory of new ideas and the cultural arena of actions for freedom into prisons of submission and unfreedom. Soon all types of opposition, critical thinking and movement for change will be classified as Terrorism and Terrorist Acts.
And so today, we ask you to invoke the Wisdom of History. “First they came for the Communists, and I did not speak out because I was not a Communist; they came for Socialists, and I did not speak out, because I was not a Socialist. Then they came for the Trade Unionists, and I did not speak out, because I was not a Trade Unionist. Then they came for the Jews, and I did not speak out, because I was not a Jew. Then they came for me, and there was no one left to speak for me.” – Pastor Martin Niemoeller. “When I give food to the poor, they call me a saint. When I ask why the poor have no food they call me a communist.” – Dom Helder Camara. “
The Spirit of the Lord is upon me, because he has anointed me to preach the good news to the poor. He has sent me to proclaim release to the captives and recovering of sight to the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.” – Jesus Christ, Luke 4:18-19.
Please, declare R.A. 11479, The Anti-Terror Act of 2020 unconstitutional. Now.
Signatories:
Most Reverend Narciso V. Abellana, MSC, D.D. – Bishop of Diocese of Romblon
Most Reverend Arturo Bastes, SVD, D.D. – Bishop Emeritus of Diocese of Sorsogon
Most Reverend Roberto Mallari, D.D. – Diocese of San Jose, Nueva Ecija
Fr. Noel Gatchalian, SVD
Fr. Ben Alforque, MSC
Fr. Amado L. Picardal CSsR
Executive Co-Secretary JPIC Commission-USG/UISG
Rome, Italy
Fr. Rico Ponce, O.Carm.
Fr. Manuel Vicente Catral – Archdiocese of Tuguegarao
Fr. Niño B. Etulle, SCJ
Fr. Wilfredo Dulay, MDJ
Fr. Tito Maratas, MSC
Fr. Domingo Barawid
Br. Armin Luistro, FSC – De La Salle Brothers – Philippines
Daniel Franklin Pilario, CM – Dean, St. Vincent School of Theology
Fr. Harlem F. Gozo – Diocese of Maasin
Fr. Joel Canuel, MDJ
Fr. Paul Medina, O.Carm.
Fr. Kenneth C. Masong
Fr. Eliseo Mercado, Jr. OMI
Professor – San Beda University Graduate School of Laws and Notre Dame University Graduate School
Fr. Edwin Borlasa, MSC
Fr. Cesar Ma. Talamayan, SSF – Servant Brothers of St. Francis
Fr. Rex Salvilla, CICM
Fr. Valentin Narcise, CICM
Fr. Ramon Caluza, CICM