Lebanon’s holiday revelry contrasts with the difficult daily lives of hotel and household workers from the Philippines.
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Lebanon’s holiday revelry contrasts with the difficult daily lives of hotel and household workers from the Philippines.
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Statement of the Diocese of San Pablo posted on
Novus Ordo Insider Facebook account
Read The Guardian’s full report on Priest suspended for riding hoverboard up aisles during Christmas Eve Mass …
WISE AS SERPENTS, INNOCENT AS DOVES
A Guide to Catholic Voters
As the rhetoric and the noise traditionally associated with Philippine politics and elections reach higher levels of intensity, we wish to offer some guidelines to our Catholic voters deriving from the moral teachings of the Church.
1. Reject claims by candidates that they are candidates of the CBCP, or of a diocese, or of a particular bishop. It has never been the practice of the Catholic Church to hold out a candidate to the faithful as the “chosen” candidate of the Church. Church doctrine has remained consistent: Partisanship is an arena into which the Church should not venture.
2. We your bishops commit to desist from any action or statement that may give the appearance of persuading the faithful to vote for a particular candidate. While bishops, as citizens of the Republic, have the right to make their own choices, our office in the Church as well as our stature, of which we are all unworthy, urge upon us that circumspection that should prevent misunderstanding and confusion among our flock.
3. The desired qualities of leaders as well as the political options open to the people are proper subjects of the collective discernment of the members of our lay Catholic communities and associations, as long as these take place in the context of prayer, a careful reading of the Scriptures in the light of the Church’s teaching, a sense of fairness and concern for the common good.
4. The Catholic voter must evaluate candidates according to the model of Christ, who came to serve, not to be served. They must look for the realization of Gospel values in the lives, words and deeds of those desirous of public office, realizing that there are no perfect candidates. There is a crucial difference between one who has been wrong in the past and is willing to amend his ways, and one who exhibits stubbornness and obstinacy.
5. Surveys and polls show trends, and they are as limited as the methodology that is used to conduct them. The Catholic therefore cannot make his or her choice depend on who is topping or trailing in the polls and surveys. There is a vocation to authenticity: the Spirit-inspired courage and determination to make decisions for ourselves, setting ourselves free from “trends” and “herds”, to do what is right and to choose who is right!
6. A Catholic cannot support a candidate who vows to wipe out religion from public life. While we expect every public officer to give life to the constitutional posture of “benevolent neutrality” in respect to the attitude of the State towards religion, the Catholic voter cannot and should not lend his support to any candidate whose ideology binds him or her to make of the Philippines a secular state that has no tolerance for religion in its public life.
7. Similarly, a Catholic voter cannot, in good conscience, support a candidate whose legislative or executive programs include initiatives diametrically opposed to Church moral teachings on such vital issues as abortion, euthanasia, the return of the death penalty, divorce and the dilution of the character of Christian marriage.
8. A Catholic is not closed to the candidacy of a non-Catholic. In fact, there are worthy candidates from other Christian communities and other religions. Their qualifications and aspirations must be given serious heed by our Catholic voters, their truly helpful plans and visions must be supported.
9. A candidate who has thus far spent his time demolishing the reputation and tarnishing the good name of fellow candidates must be suspect. He may have nothing positive to offer, and he debases the level of political discourse by calling attention to the shortcomings of his rivals and competitors, rather than on the programs and projects he or she might have.
10. We warn against the use of government resources, the power of government offices and instrumentalities and subtler forms of coercion and intimidation to promote the chances of a particular candidate. It is God’s will to provide his people with shepherds after His merciful heart!
Finally, we appeal to COMELEC to insure that all the security measures mandated by the Automated Election Law be implemented diligently. The credibility of the elections and the stability of our democracy is at risk if the security and sanctity of the every ballot is compromised.
As Christians we will align ourselves not with powers like Herod who trembled at the news that the King had been born. We shall, like the wise men, choose a different route, guided by intimations of the Gospel, and so do our part, in response to God’s initiative, to make all things new!
See, I am sending you out like sheep into the midst of wolves; so be wise as serpents and innocent as doves. (Matthew 10:16)
From the Catholic Bishops’ Conference of the Philippines, December 30, 2015
+ SOCRATES B. VILLEGAS
Archbishop of Lingayen Dagupan
2015 was a momentous year in the history of Sri Lanka. It began with a decisive presidential election followed by a significant parliamentary election. The polls led to an unlikely merging of two political teams led by President Maithripala Sirisena and Prime Minister Ranil Wickremasinghe. They were welcomed as implementers of a reform agenda pioneered by a charismatic Buddhist monk– Venerable Madoluwave Sobhitha Thero.
Soon after facilitating such triumph of people power, the king-maker withdrew to his temple, thus providing space and time for the new leaders to implement the program of Good Governance championed by him. However, like émigré who forgot nothing and learned nothing from the French Revolution, many political vermin of all parties lost no time in an eager rush for perks and privileges. While the frustrated prelate was contemplating the next move of his prophetic mission, he fell ill and died, a virtual white martyr in a campaign for social justice.
The new rulers hastened to give a State funeral to the venerable thero whose untimely death is mourned by the entire Nation. Even the Catholic Church held a Nov. 23 memorial in his honor. Eulogizing the prelate’s prophetic self-giving, his close collaborator Father Reid Shelton Fernando reportedly compared the prelate to Prophet Jeremiah. It was an appeal for further pursuit of the prelate’s prophetic commitment of witness to social justice. No doubt a tall order for puny politicians!
The politically dissipated new rulers too have rushed in to recommit to Venerable Sobhitha’s agenda, though emphasis seems to be more on constitutional reform and less on wiping out the endemic cancer of corruption. The Western-style perception of reform as political tinkering has been deep rooted in the psyche of the country’s political establishment. Unfortunately, the momentary dazzle of such political tinsel has often anesthetized the public and distracted their yearning for a moral ethic in politics: a weakness that has riddled the country for centuries.
By coincidence, this year also marks the bicentenary of the political cataclysm of 1815, which has been innocuously recorded as the year when the British completed their capture of then Ceylon. Until recent times, little was spoken of the local political establishment’s connivance in that transfer of power to the colonizers. Much less was highlighted about the polity’s spontaneous protest symbolized by a Buddhist monk courageous enough to rise against the aristocracy’s surrender of a Nation’s self-respect. History records how he pulled down the British flag and re-hoisted the flag of the country’s last independent kingdom.
Venerable Wariyapola Sumangala Thero’s action on behalf of his Nation was the symbolic launch of a people’s political protest that kept struggling in varied forms to survive for over a century. His 1815 protest surfaced and resurfaced in the form of popular riots, rebellions and uprisings in 1818, 1848, 1912 onward. Ultimately, such protests in the public square were hijacked by new rich urban elite seeking respectability of a tame path of constitutional reform to the delight of their colonial masters.
That contrived process climaxed in the British-style dominion status leading to political independence in 1947. Just as the Nation’s cause of selfhood was nobly pioneered by generations of Buddhist clergy, its blossoming into a popular movement was thwarted by the money-culture- addicted business elite striving to emasculate it into a tool of economic dominance and political control. And from the early years of political independence, the parliamentary system became a forum to entrench family power, and share political spoils based on subtle racist and casteist criteria. That led in no small measure to the uprisings of the post-independence period. We do not need to go down that path again.
This bi-centenary year of the 1815 political upheaval has begun to be marked by still newer waves of constitutional pyrotechnics to divert the Nation’s need for moral reawakening and elimination of corruption at all levels. Political lobbies have proved themselves impotent in fulfilling that momentum perceived by Sobhitha Thero as a prophetic mission. It was part of a grassroots-level spiritual mission nurtured by generations of non-hierarchical Buddhist clergy including more recent plebian-allied prelates such as Venerable Heenatiyana Dhammaloka Thero, Venerable Yakkaduwe Pragnarama Thero and Venerable Siri Seevli Thero.
If that mission of apolitical social engagement is not to be frittered away, grassroots-level clergy of all religions should commit themselves to the role Venerable Sobhitha Thero played as mentor and guardian of the people’s conscience. The time has come to take such commitment to apocalyptic fulfillment through an apolitical mass movement.
Cardinal Charles Maung Bo of Yangon is urging voters to choose candidates and parties that promote a culture of democracy, human rights and reconciliation during the Nov. 8 general election.
The country’s first general elections since the establishment of nominal civilian rule in 2011 ended nearly 50 years of military rule will vote in members of parliament that will select the country’s president.
Cardinal Bo , 66 year-old Archbishop of Yangon, is the first cardinal created from his country where 16 dioceses provide pastoral care for some 800,000 Catholics comprising an estimated 1.44 percent of Myanmar’s total population. Ordained a Salesian priest, he is known internationally for his many efforts, including his work with ethnic minorities and for peace.
Cardinal Bo issued his written appeal with guidelines for choosing candidates on Sept. 24. The full text of the document sent to Catholic In Asia follows…
DOCUMENT: A Fervent Plea for Fair and Free Election –
From Charles Cardinal Maung Bo, Yangon!
Five years ago, the dawn of hope broke forth in the parched lands of despair. After decades of sacrifice of blood and tears, my Myanmar Brothers and Sisters tasted democracy. Termed ‘controlled democracy’ by our rulers, that dawn brought encouraging changes. People who have walked in darkness saw the light. It was not perfect democracy but the fledgling democracy brought forth a stream of hope in the hearts of our country men and women. Democracy is a process. So through this appeal I call upon the rulers and the people to make the forthcoming election a true exercise in democracy. But democracy is a long and arduous journey. The rulers and the ruled need mutual accompaniment in this journey. Democracy has won our people’s heart and mind. The surging enthusiasm for elections reflects our people’s desire for peace and prosperity- making this nation once more the Golden land.
Voting is a fundamental right in a democracy. The primary duty bearer of this responsibility is the Election Commission. Most of the vibrant democracies in the world are fortified by the strong resolve of the Election Commission. Voter education, enrollment of all in the electoral roll, a ruthless adherence to neutrality, a strong inclusive approach and a commitment to transparency are some of the expectations from our people of the Election Commission. Our earnest desire is that Election commission rises up to this challenge.
Candidates from various political parties have exhibited great desire to serve the nation. Mutual respect and consideration for the candidates from minority groups and ethnic parties will promote long term peace. Inducements and threats of civilians, use of force will be a death knell to democracy. Let your election manifestos speak for themselves. Let your people friendly policies attract the people to vote for you. Not strong arm methods.
This is a rainbow nation of colorful tribes and great religions. Manipulating sectarian sentiments would send this country to dark ages. Let religions heal, not wound. Kindly avoid vote bank politics. The principle protagonists are the citizens in this election. In a democracy the voter is the King. But they have a moral responsibility to go to the booth and elect their candidates. To dispel the darkness of fifty years, everyone should hold his or her vote as the light that challenges that darkness.
Democracy is a sacred duty. We forsake that at our own peril. Every vote counts. So please fulfill your sacred duty in this election. Please go to the booth. Vote for the candidates of your choice. Being a religious leader, I have no commands to anyone, but as one deeply interested in the welfare of ALL Myanmar people, let me express my desire to see voting done on the following guidelines: Vote Candidates and Parties who have:
1. the ability to stop the half a century long civil war pave the way for national reconciliation and peace.
2. the ability to work with due respect with different ethnic groups and religions of the nation.
3. the ability to safeguard the country’s nature and natural resources, protecting our forests and not selling our sacred rivers and resources to foreign powers. (e.g. stop the Myitsone Dam Project and Protect our forest)
4. the ability to promote the comprehensive development of our children and youth, creating employment opportunities,
5. the ability to protect the land right of the farmers and facilitate access to market and greater agriculture production,
6. the ability to ensure an inclusive economic system that is beneficial especially to the vulnerable rather than to a handful of unscrupulous profit oriented destroyers
7. the ability to respect for the role of women in the decision making process of the nation and work for development of women
8. the ability to develop an empowering education system of the nation, seeking collaboration from local and foreign academic experts, decentralizing education to benefit of all especially ethnic groups, allowing cultural and religious groups to educate their children.
9. the ability to make this nation a healthy nation through investment in health especially for women and children.
10. the ability to promote a culture of democracy that proactively promotes human rights, media freedom.
Election is a great window of opportunity to this nation. Peace and prosperity are the fruits of free and fair election. Myanmar waits for its date with destiny. Let us pray that let the dark days of despair become a distant thought. Let peace and justice flow like a river, bringing joy and happiness to all the people of this great nation.
Charles Maung Bo., DD
Cardinal – Yangon, Myanmar
Manila – Catholic Bishops’ Conference of the Philippines (CBCP) in its latest pastoral statement expressed “motherly compassion and paternal love” for people experiencing homosexual attraction while urging those who find themselves sexually attracted to the same sex to remain chaste.
Asserting that same sex attraction is not a sin, the bishops explained why homosexual acts arising from such attraction are considered to be “objectively disordered” and “sins gravely contrary to chastity”. They offered guidelines for Filipino Catholics’ response to legalized same sex “marriage” in various countries, underscoring the practice of mercy and compassion while upholding Catholic values and guiding the youth through confusing situations.
Following is the full text of Aug. 28 statement sent to Catholic in Asia from the CBCP president’s office…
THE DIGNITY AND VOCATION OF HOMOSEXUAL PERSONS
A Pastoral Response to the Acceptance of Homosexual Lifestyle
And the Legalization of Homosexual Unions
The Nature of Marriage in the Divine Plan
The creation narratives at the beginning of Sacred Scripture reveal that God made human beings in His image and likeness. He created them male and female, equal in dignity but not identical nor interchangeable.
He made one explicitly for the other – “It is not good that the man should be alone” (RSV, Gen. 2:18)1 – equal as persons, not alike but complementary. So that in relating to each other, as male and female, one would complete the other as two halves coming together to be whole.
This complementarity between man and woman, as St. Pope John Paul II has pointed out, is observed and affirmed at the biological, emotional, psychological, and spiritual levels. But it is most manifest primarily in and through the union of two complementary bodies, male and female.
“The body, which through its own masculinity or femininity right from the beginning helps both (man and woman) to find themselves in communion of persons, becomes, in a particular way, the constituent element of their union, when they become husband and wife.”2
Simply put, human beings, created by God as either male or female, are meant to complement each other in a union of the two intended from their creation. And human sexuality, characterized as distinctly masculine or feminine, is ordered by nature towards that union, of one specifically with the other.
Having created man and woman, Scripture continues, God instituted marriage as the form of life in which the complementarity of man and woman would be fulfilled and perfected. “Therefore a man leaves his father and his mother and cleaves to his wife, and they become one flesh” (Gen. 2:24).
And as it is ordered or directed to the union of man and woman, human sexuality is also ordered towards the procreation and education of children. It is in and through the conjugal union that God has willed to give man and woman a share in His work of creation: “Be fruitful and multiply” (Gen. 1:28).
In the Creator’s plan we see, therefore, that sexual complementarity and fruitfulness belong to the very nature of marriage. In other words, marriage by its very nature and intention is unitive and procreative.
Marriage is also the form of life best suited for the flourishing of children. As St. Thomas Aquinas explained, human children need, not only nourishment for their bodies, but also education for their souls. This they acquire best, according to St. Thomas, when they have both parents – father and mother, male and female – as their teachers and role models.3
The Catechism of the Catholic Church explains: “The intimate community of life and love which constitutes the married state has been established by the Creator and endowed by him with its own proper laws. . . . God himself is the author of marriage.”4
In sum, the Catholic Church teaches that marriage is the institution established by God for the foundation of the family: “The matrimonial covenant, by which a man and a woman establish between themselves a partnership of the whole of life, is by its nature ordered toward the good of the spouses and the procreation and education of offspring; this covenant between baptized persons has been raised by Christ the Lord to the dignity of a sacrament.”5
In other words, God created human beings as male and female, complementary and specifically for each other, and ordered or directed towards union and procreation that are intended to be fulfilled and perfected in marriage.
The Nature of Homosexuality in the Created Order
Created either male or female, and by their masculine or feminine sexuality thus directed towards union with the other who complements them, men and women are naturally drawn and relate to each other in this order.
There are some men and women, however, often through no fault of their own, who find themselves sexually attracted to individuals of the same sex.6
A comprehensive explanation for same-sex attraction or homosexual tendencies and inclinations remains elusive to this day, but research undertaken within various branches of science and medicine at various levels indicate that male and female homosexuality, though different in character, have both biological and environmental causes.
Sexual attraction towards the same sex is not a sin. But it is, in the light of our understanding of marriage, objectively disordered – in the sense that it is not ordered towards the union of male and female in a relationship of natural complementarity.
Homosexual acts or practices that may arise from such attraction, although they may proceed from and be motivated by genuine affection between two persons of the same sex, are similarly not ordered to the union of the two persons and to the procreation of children.
Because they are not unitive and procreative – the distinct qualities of a complementary union of man and woman in marriage – homosexual acts or practices are “contrary to the natural law”7. Hence, they are, from the perspective of natural law, gravely disordered and considered “sins gravely contrary to chastity”.8
The Catholic Church acknowledges that the number of men and women who have deep-seated homosexual tendencies could be more than we think and that this inclination “constitutes for most of them, a trial.”9
The Catholic Church looks at her children who have deep seated homosexual attraction with motherly compassion and paternal love, even as she reminds them that in cultures that have lost sight of the richness and diversity of friendships that enhance the human condition, those who struggle with homosexuality are called to witness to the life-giving nature of virtue-based friendships not ordered to sexual acts.
Those who find themselves sexually attracted to others of the same sex are called to develop chaste friendships with both men and women.
The Church certainly recognizes that like all growth in virtue, this challenge is a difficult one that will require a robust supernatural life that is radically open to the grace and mercy of God. Frequent recourse to the sacraments of penance and the Holy Eucharist is a necessary condition for growth in holiness.
The Social Reality of Homosexual Unions
Over the past few years, in an increasing number of countries, including traditionally Catholic countries, homosexual unions have been granted legal recognition equal to that of marriage.
In our understanding of God’s creation of man and woman in complementarity and in His establishment of marriage, however, there are absolutely no grounds for considering homosexual unions to be similar or even remotely analogous to God’s plan for marriage and the family.10 A homosexual union is not and can never be a marriage as properly understood and so-called.
In response to this emerging social reality and for the guidance of the faithful, therefore, the Congregation for the Doctrine of the Faith instructs:
In those situations where homosexual unions have been legally recognized or have been given the legal status and rights belonging to marriage, clear and emphatic opposition is a duty. One must refrain from any kind of formal cooperation in the enactment or application of such gravely unjust laws and, as far as possible, from material cooperation on the level of their application. In this area, everyone can exercise the right to conscientious objection.11
Concretely, this means that Catholics cannot participate in any way or even attend religious or legal ceremonies that celebrate and legitimize homosexual unions. Understandably, this will be a particularly heavy cross for families that have been touched by homosexuality. The Church reaches out with compassion to these families whose loved ones have entered into such unions.
In countries where homosexual unions have not been legalized – a vast majority of countries worldwide, including the Philippines – Catholics are called to give witness to the whole moral truth about human sexuality, which is contradicted “both by approval of homosexual acts and the unjust discrimination against homosexual persons.”12
Moreover, Catholics are called to resist all attempts to normalize homosexual behavior and homosexual unions in their culture.
The Congregation for the Doctrine of the Faith also recommends the following actions that may be effective in societies that may begin to manifest an inclination to legalize homosexual unions:
• Unmasking the way in which such tolerance [of homosexual unions] might be exploited or used in the service of ideology;
• Stating clearly the immoral nature of these unions;
• Reminding the government of the need to contain the phenomenon within certain limits so as to safeguard public morality and, above all, to avoid exposing young people to erroneous ideas about sexuality and marriage that would deprive them of their necessary defenses and contribute to the spread of the phenomenon.13
Catholics are called to oppose all gravely unjust laws that contravene both divine law and natural law – including all laws that legalize homosexual unions – because these unjust laws pervert and undermine the common good.
They are at the same time called, perhaps even more so in societies that legally recognize homosexual unions, to be charitable to every single homosexual person they know.
In particular, families with members who struggle with homosexuality are called to love them unconditionally, thereby outlasting all their other same-sex loves. This love, however, must be a love in truth that avoids praising, consenting to, or defending the so-called “homosexual lifestyle.”
Finally, given their unique vocation, Catholic politicians are obliged to oppose the legal recognition of homosexual unions in a particularly vigorous way. When legislation in favor of this recognition is first proposed, the Catholic lawmaker has a moral duty to express his opposition clearly and publicly and to vote against it. “To vote in favor of a law so harmful to the common good is gravely immoral.” 14
And, in countries where legislation in favor of homosexual unions is already in force, the Catholic lawmaker must try to obtain at least the partial repeal of the unjust law when its total abrogation is not possible at the moment.15
Arguments Against the Legalization of Homosexual Unions
Marriage is a social institution that has been granted privileges and benefits by the state because it is an institution of the natural law that contributes to the common good in a way that no other relationship can, i.e., the procreation and education of children.
Marriage binds a man and a woman together for life so that the offspring of their union would have the experience and benefit of the complementary male and female presence in their total development.
Homosexual unions, on the other hand, do not have the basic biological and anthropological elements of marriage and family. They are not able to contribute in a proper way to the procreation and survival of the human race16, and thus it would be an injustice to grant them legal recognition along with the same benefits and privileges accorded to marriage.
Neither can this injustice be mitigated by allowing homosexual couples to either adopt children or use artificial reproductive technologies to engender them. Such actions would intentionally deprive these children of the experience of fatherhood or of motherhood that they would need to develop and flourish, not only as human persons, but as persons living in a gendered society where socialization involves the learning of gendered social norms.
This too would be a grave injustice, especially in light of the principle, “recognized by the United Nations Convention on the Rights of the Child, that the best interests of the child, as the weaker and more vulnerable party, are to be the paramount consideration in every case.”17
It would likewise be unjust if homosexual unions were granted privileges and benefits identical to those of marriages because this act would redefine marriage, making it “an institution devoid of essential reference to factors [that are necessarily] linked to heterosexuality; for example, procreation and raising children.”18
Responding to Arguments for the Legalization of Homosexual Unions
In any debate that runs current to a proposal to legalize homosexual unions, four major arguments have been and will continue to be advanced.
The following enumeration and discussion is presented for the understanding and enlightenment of Catholics seeking appropriate responses to such arguments.
1. To deny homosexual unions the legal status of marriage is to unjustly discriminate against homosexual persons who simply wish to express their love and commitment to their same-sex partners as heterosexual spouses do.
The Catholic response: Distinguishing between persons or refusing social recognition or benefits to specific individuals or groups of individuals is immoral only when it is contrary to justice. Marriage is more than just the mutual affirmation one’s love and commitment to a beloved. This is why the state regulates and licenses marriage in a way that it does not regulate other types of friendship, which to some degree, all involve the mutual affirmation of love and commitment between and among friends – because only marriage can naturally and directly contribute children and a stable environment for the raising of those children, to the common good.
Denying homosexual unions the social and legal status of marriage simply affirms that these unions, as well as other non-marital unions similar to them, are not equivalent to marriage because they cannot give society what marriages can give. This is not opposed to justice. On the contrary, justice demands it.19
2. Homosexual unions should be legally recognized because individuals, whether they are heterosexual or homosexual, should have the right to do whatever they want to, if doing so does not hurt or impinge upon the freedom of others.
The Catholic response: As the Congregation for the Doctrine of the Faith explains, it is one thing for individual persons to freely engage in their private activities, and another very different thing for them to demand that the state sanction these activities, especially when they would harm the common good.
This would be the case if homosexual unions were legally recognized.20
Rightly respecting individual autonomy does not mean that society has to do everything that an autonomous individual demands that it do.
3. Homosexual unions should be legally recognized because they are occasions for virtue, and as such, are good for society. There are many instances where same-sex couples have clearly grown in virtue, for example, the virtues of patience, forgiveness, and generosity, in and through their efforts to build a life together.
The Catholic response: It may be true that homosexual unions, in certain cases, may be occasions for the growth of imperfect natural virtue. However, this alone would not be a reason for granting them the legal status of marriage, because they still do not and cannot contribute to the common good in the same way that marriages do.
Moreover, the Catholic Church has the obligation to remind same-sex couples that natural virtue is insufficient for salvation and for the eternal beatitude to which everyone is called. Only the supernatural virtues are salvific.
4. Marriage as a social institution has evolved and changed numerous times over the course of human history to accommodate the needs of a particular society and culture. Thus, marriage should evolve once more to accommodate our contemporary notions of human sexuality that recognize the fluidity not only of gender identities but also of sexual orientations.
The Catholic response: The truth about marriage, i.e., that it is a social institution ordered towards the life-long union of a man and a woman and the procreation and education of their children, is attainable by human reason.
However, given fallen human nature, especially given the interior disarray of our carnal desires that obscures our intellect, it is a truth that is often hard to grasp, and only after a long time, and with the admixture of many errors.
Not surprisingly, therefore, there has been and will continue to be throughout history, much confusion about the nature of marriage. Nonetheless, error is not a reason to abandon truth.
A Pastoral Response to the Legalization of Homosexual Unions
In societies that have legalized homosexual unions and in societies that are inclined to grant homosexual unions legal status, the Catholic Church is called, like her Lord did in his own time, to preach the good and saving news of marriage, by turning once again to God’s plan “in the beginning,” especially as it has been taught in the papal magisterium of Pope St. John Paul II in his Theology of the Body.
To the Catholic people and to other Christian believers, the Catholic Church is called to renew her efforts to catechize the faithful about the true nature of creation and marriage. This is especially urgent for our young people who may be led into error and doubt by those social movements that want to normalize homosexuality and to legalize homosexual unions.
For the Filipino people, we the Catholic bishops will be publishing a short catechism that specifically responds in simple language to the most common questions and objections raised by critics of the Church’s teaching on marriage and homosexual unions. Notably, however, we also acknowledge that the confusion surrounding the true nature of marriage cannot be driven out of the culture without the penance, prayer, and fasting of God’s holy people (cf. Mk. 9:29).
To families with members who struggle with homosexuality and who are tempted to ostracize their sons and daughters, the Catholic Church is called to preach mercy as her Lord did, without forgetting that the mercy of Jesus is always accompanied by his challenge to the woman caught in adultery that “from now on, do not sin again” (Jn. 8:11).
For the Filipino people, we the Catholic bishops consider addressing the familial shame that is experienced by Filipino families touched by homosexuality. It is a shame that needs to be redeemed in Christ through the intercession of Mary, the Mother of God.
Finally, and most importantly, to homosexual individuals who are tempted either to pride or to despair, the Catholic Church is called to preach the power of grace through prayer and Holy Communion, and the mercy of Jesus Christ through the sacrament of penance.
It is Jesus Christ, and he alone, who can heal every broken human heart that yearns for unconditional love and authentic friendship. It is Jesus Christ, and he alone, who faithfully accompanies the homosexual person from grace unto glory.
From the Catholic Bishops’ Conference of the Philippines, August 28, 2015
1 Catechism of the Catholic Church, §1605.
2 Pope John Paul II, “Marriage, One and Indissoluble in the First Chapters of Genesis,” General Audience, November 21, 1979, Vatican City.
3 St. Thomas Aquinas, Summa contra gentiles III-II.122.8.
4 Vatican II, Gaudium et spes, 48 §1. (cf. CCC, §1603)
5 Codex Iuris Canonici, can. 1055 § 1; cf. Gaudium et spes, 48 § 1.
6 In the United States, the Centers for Disease Control and Prevention reported in 2014 that 1.6% of the U.S. population identify themselves as gay, lesbian, and that 0.7% consider themselves bisexual. For details, see Ward et al., “Sexual Orientation and Health Among U.S. Adults: National Health Interview Survey, 2013,” National Health Statistics Reports Number 77, July 15, 2014.
7 Catechism of the Catholic Church, §2357.
8 Congregation for the Doctrine of the Faith, “Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, June 3, 2003,” §4.
9 Catechism of the Catholic Church, §2358.
10 Congregation for the Doctrine of the Faith, “Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homosexual Persons, June 3, 2003,” §4.
11 Ibid, §5.
14 Ibid., §10.
16 Ibid., §7.
18 Ibid., §8.
STEWARDS, NOT OWNERS
CBCP on the Climate Change Issue
In December, 2015, the nations of the world will gather at Le Bourget in Paris for the United Nations Climate Change Conference. The representatives of the state-parties will endeavor to arrive at legally binding measures addressing the pressing challenge of climate-change. From a broader perspective, the Paris Negotiations will be a welcome attempt to reach a consensus on responsibility for the future of the Earth and for generations yet to come. It is not some futuristic matter with which state representatives and negotiators will be concerned, but with nothing less than social justice.
Climate Change Action is an Issue of Social Justice
The social encyclicals of the Church have referred to social justice as that part of justice that guarantees that all social classes and groups are benefited by the resources of earth and of society, and are advantaged equitably from the progress of nations. Concern with the despoliation of the ecosystem and the deleterious disturbance of that delicate balance of everything that constitutes the human environment has brought home the point that social justice must, of necessity, include our responsibility for future generations.
Pope Francis’ celebrated encyclical, Laudato Si, anticipates the Paris Conference and urges Catholics and Christians to be passionate about the environment and with the concerns that will be taken up at Le Bourget. It is a Christian obligation to be concerned with ecology and with climate change as a direct consequence of the moral concept of STEWARDSHIP and a concomitant of Christian charity. All persons of goodwill must train their eyes on Paris, and by collective and communitarian action, make the issues that will be there discussed, the issues and concerns of all, for in truth, caring about climate change and its deleterious and devastating effects on all, but especially on impoverished and struggling nations and communities, is our way of attending to the needs of the least of our brothers and sisters; it is how, today, we must wash each others’ feet.
Laudato Si teaches us that the core of the matter of climate change is justice.
The notion of the common good also extends to future generations. The global economic crises have made painfully obvious the detrimental effects of disregarding our common destiny, which cannot exclude those who come after us. We can no longer speak of sustainable development apart from intergenerational solidarity. Once we start to think about the kind of world we are leaving to future generations, we look at things differently; we realize that the world is a gift which we have freely received and must share with others. Since the world has been given to us, we can no longer view reality in a purely utilitarian way, in which efficiency and productivity are entirely geared to our individual benefit. Intergenerational solidarity is not optional, but rather a basic question of justice, since the world we have received also belongs to those who will follow us. The Portuguese bishops have called upon us to acknowledge this obligation of justice: “The environment is part of a logic of receptivity. It is on loan to each generation, which must then hand it on to the next”. An integral ecology is marked by this broader vision.” (Laudato Si, 159)
Climate Change Issue is an Intergenerational Responsibility
Quite significantly the Supreme Court of the Philippines in that case that has now become a classic in environmental law — Oposa v. Factoran — already characterized concerns of this category as matters of “intergenerational responsibility”.
We are not owners of the earth. We are its stewards, to keep and cherish and nurture its resources not only for ourselves but for future generations. The Catholic Bishops Conference of the Philippines has not been remiss in its duty of instructing the faithful on the matter of the environment. We were honored when the Holy Father cited one of our letters in Laudato Si.
Pastoral Formation on the Climate Change Issues
We your bishops commit to organize symposia and conferences on the issues that will be taken up at the Paris around of the climate change negotiations, as desired by Pope Francis. Meaningful participation and debate are premised on sound information and adequate knowledge. In these matters it is part of moral responsibility to inform oneself.
But more direct and immediate action can and should also be taken. Our parishes and Basic Ecclesial Communities can make, as the theme of their collective discernment, situations in the locality that scientists have found to be contributory to deleterious changes in the environment as well as to the disruption of the ecosystem. Mining, incineration and landfills are among the local concerns that immediately come to mind. Here, advocacy of Church communities in behalf of the common good should influence policy makers and translate itself into community action as well.
Climate change has brought about suffering for nations, communities and peoples. It is that kind of suffering that, in the words of Benedict XVI’s “Deus Caritas Est“ “cries out for consolation and help”. (n. 28) When they who are in need cry out, it is not an option to respond. It is an obligation.
From the Catholic Bishops’ Conference of the Philippines, July 20, 2015
The nun has been suffering from a heart ailment, The Indian Express reported. Her remains will be kept at the Missionaries of Charity headquarters in Kolkata until her funeral on June 25 afternoon.
The Missionaries of Charity under Sister Mary Prema Pierick’s lead since 2009 continue to care for the homeless and dying in Kolkata. The congregation that began as a small community with 12 members in Calcutta currently has over 4,500 Sisters running orphanages, AIDS hospices, charity centres worldwide, and caring for refugees, the blind, disabled, aged, alcoholics, the poor and homeless and victims of floods, epidemics and famine in Asia, Africa, Latin America, North America, Europe and Australia.
After Pope Paul VI granted in 1965 Mother Teresa’s request to expand her congregation to other countries, it established its first house outside India in Venezuela. Others followed in Rome and Tanzania, and eventually in many countries in Asia, Africa, and Europe, including Albania.
The first home of the Missionaries of Charity in the United States was established in the South Bronx, New York. In the USA, the Missionaries of Charity are affiiated with the Council of Major Superiors of Women Religious, a body of female religious, representing 20 percent of American nuns.
By 1996, the congregation was operating 517 missions in more than 100 countries. Today, more than one million co-workers and donations from ordinary people reportedly support the group.
In the Philippines mission, 53 foreigners and 50 Filipinas are among some 138 members a Catholic Directory published by Claretian Publications reports.. Six are contemplative sisters. Some 116 Filipinas are serving abroad, and the rest care for sick and malnourished children and destitute adults in centers located in five archdiocese and eight dioceses around the country.
Ecology encyclical presents collegial wisdom of “far away” Churches
Full text here
As the most recent social encyclical, it is a groundbreaker, even though categorized with Rerum Novarum and other seminal documents of Catholic social doctrine. And those documents dealt mostly with issues that concerned the Western hemisphere. Like other encyclicals, they too were addressed to bishops and other Church leaders, although their salutations did often include a mention of “ to all men and women of good will.”
As instruments of the Church’s teaching authority, they were grounded in the Scriptures and Tradition. An occasional mention of the Universal Declaration of Human Rights as in Saint John Paul’s Centesimus Annus was an exception. Dante’s Divine Comedy was quoted by the same pope in his encyclical Redemptoris Mater. Apart from following suit quoting Dante, Pope Francis’s Laudato Si also quotes Patriarch Bartholomew and Sufi mystic Ali Al Khawas as well.
But there is much more to the new encyclical than its content and genre of documentation.While wading through traditional gateways of encyclicaling, Pope Francis new encyclical makes a subtle shift.While inviting all humanity to a dialogue about our shared home, the document engages the wider Church in a new dimension of ecclesial magisterium. That futuristic move once more reiterates the Holy Father’s prophetic streak as an innovator.
As noted earlier, in response to varied needs and circumstances, encyclicals have grown as instruments of papal teaching. Especially in more recent times, they have tended to articulate the primacy of the Petrine office as supreme teaching authority.It is no surprise that Pope Francis, who prefers collegial consultation to authoritarian imposition, should see a need to broadbase the paradigm of encyclicaling. In a Spirit-led move, the innovative pope has reached out to the people of God worldwide for the wisdom of the “diaspora” Churches. And beyond doubt, the Spirit must hover over him.
Especially, as a product of Puebla, Medellin and Aparecide, the Holy Father would fail Churches worldwide if this encyclical put a lid on his home Church’s passion for the environment. After all, how could that document ignore the pain of a continent raped and plundered by industrial conglomerates? Apart from reflecting the thinking of Aparecide, the document refers to statements by Bolivian, Brazilian, Dominican, Mexican, Paraguayan and Patagonian bishops.
These and other agonies of oppressed peoples have been cited from Africa too. In particular, the pope had not forgotten the African outcry against corrupting foreign aid heard at the recent Synod. Asian voices from the FABC (Federation of Asian Bishops’ Conferences) and countries like Japan and the Philippines have been enhanced by echoes from Churches in Australia, Canada, Germany, New Zealand and the United States.
This encyclical will go down in Church history as a genuine effort to integrate voices and values of the worldwide Church. And as the Spirit discerns, may it help evolve a collegial magisterium that resonates the pastoral wisdom and catholicity animating God’s people at the grassroots worldwide.
Diosdado “Dado” Banatao, Jr., son of a farmer in northern Philippines Cagayan Valley grew up in a barrio where there were no telephones and electricity. He learned math using bamboo sticks. He is now an engineer. He studied in the United States and reportedly designed the first chipset used in every computer today. He also co-founded three companies: S3, Chips & Technologies and Mostron.
Click on the image to hear him tell you his story.
“My story could be your story,” he tells fellow Filipinos.
Cagayan Valley is under the pastoral care of the Archdiocese of Tuguegarao.