Vol 41, No 4 APRIL 2007

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Quote in the Act

Philippine society today is in crisis. Two radical causes are chronic lies and rampant injustices. Cheating during elections, graft and corrupt practices are glaring examples of lies and injustices.
Bishop Dinualdo Gutierrez, bishop of Marbel, Cotabato and chairman of National Secretariat for Social Action (NASSA); in his message for Alay Kapwa, the Lenten fund campaign of the episcopal conference of the Philippines.

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IMPACT
REMITTING ADDRESSES

When it comes to global warming, I dont exactly think President Bush is doing such a hot job.
Tiffany Cordero, a 12-year-old New Yorker in her speech at a rally in lower Manhattans Battery Park early this April 2007; aimed at drawing awareness to global warming.

I am uniting our Filipinos in this hour. I do not want to talk about politics. But I showed that I can manage these two different things.
Manny Pacquiao, in an interview right after winning the fight with Mexican Jorge Solis; in Texas, April 15, 2007.

We dont want an imam as president!

The clamor of a crowd estimated at more than 300,000; protesting a possible presidential run by the pro-Islamic prime minister whose party has been eroding secular Turks longtime grip on power; on April 14 in Ankara, Turkey.

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OSCAR V. CRUZ, D.D. ART T. NG JO IMBONG E DITORIAL BOARD PEDRO C. QUITORIO III EDITOR -IN -CHIEF PINKY BARRIENTOS A SSOCIATE E DITOR DENNIS B. DAYAO M ANAGING E DITOR EULY BELIZAR ROY CIMAGALA MIAMI EBILANE ROY LAGARDE LOPE ROBREDILLO S TAFF W RITERS ROWENA DALANON S ALES & ADVERTISING ERNANI RAMOS CIRCULATION
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Our family institution is weakening more and more, and it leads to a number of social problems.
Thailands Public Health Minister Mongkhol na Songkhla, said last week noting that family members are forced by economic pressures to leave for the big city and social structure is shifting towards the Western pattern of nuclear families.

We now stand somewhere between Belarus and Zimbabwe.

Garry Kasparov, former world chess champion, after joining protesters who were beaten and detained by Russian riot police; to protest the economic and social policies of President Vladimir Putin and a series of Kremlin moves that stripped Russians of political rights.

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IMPACT April 2007

I MPACT

April 2007 / Vol 41 No 4

CONTENTS
DESPITE the givens of the day, the Holy Week celebration in the Philippines this year was as thickly populated as before. The Visita Iglesia, for instance, observed in the evening of Holy Thursday was elbow to elbow along the road that connects the Manila Cathedral and San Agustin Church. In Quiapo Church, a friend couldnt place himself in due to the immediate swell of the crowd on the afternoon of Good Friday. Although on a different breath, the crowd on a sweltering noon was unbelievably huge in Barangay San Pedro Cutud in San Fernando City in Pampanga. The foreign and local media, the tourists, the penitentsor so the cast of characters were regardedand the organizers of a nine-count crucifixion of warm bodies were all glued to the main event of flagellations and nailings more fanatically heaved than the recent devastation of Solis by Manny Pacquiao. The religious sentiments and fanaticism during Holy Week in the Philippines are so profound to beg for comparison. Judging by the external looks of it, such spiritual manifestations would likely be enough to convert to thy-kingdom-come a good number of politicians clowning the streets in the country today. They hibernated for a day or two, but on Easter Sunday the politicians were back dancing on the streets deceiving people like insatiable ogres baiting on prospective victims. While religion is a virtue, politics in the Philippines is a vice. The only rub is, in times like the Holy Week nobody seems bothered about the chameleons that masterfully blends religion and politics and artistically transforms the mixture into a vote for public trustalbeit an age-old consequence of sure corruption and machinations of a public service turning into a self-service. For quite some time now, social scientists have been pursuing to understand some unsure phenomenon why Catholic countries, like the Philippines, are distinctively economically poor and politically chaotic. Could this be a problem with religion? With politics? Or both? The way Filipinos celebrate the Holy Week is very telling. In this issue, Kit Tatad poses Can anything good come out of this election? Very intriguing, this question, but certainly not in the same way Nathanael looked down on Nazareth in the Gospel of John. In our cover story, Msgr. Lope Robredillo writes Philippine PoliticsA Politics of Power? Indeed, it is true that our politics is about money and a between-life-and-death survival of the elite. Read on.
EDITORIAL

Woman ............................................................................. 23
COVER STORY

Celebrating the Gift of Womanhood: Putting an End to Violence Against Women .......... 16
ARTICLES

Pulpit and Platform: Discovering the Role of the Church in the State .......................................................... 4 Authentic Feminine Sexuality ...................................... 7 Cardinal Martini and Euthanasia: International Womens Day: Looking Back .............. 8 Multiculturalism and Islam: Suicide of the West and Womens Rights ....................................................... 9 A Catechism in Images: A Very Special Edition of the Compendium ...................................................... 11 Population Issue Revisited ......................................... 24 Twenty Five Years, Twenty Five Dreams ................ 25 More Than Business Behind Putins Visit to Italy ..................................................................... 27
STATEMENTS

Freedom to Choose the Candidates ......................... 12 A Month of Prayer and Peace for the Filipino Family in Celebration of National Womens Month ..........12 Holy Sees Statement on Status of Women ..............13 Message of the Holy Father Benedict XVI to The Youth of the World on the Occasion of the 22nd World Youth Day, 2007 ............................................... 14
DEPARTMENTS

Quote in the Act .............................................................. 2 News Features ............................................................... 20 From the Blogs ............................................................... 22 From the Inbox .............................................................. 28 Book Reviews ................................................................. 29 CINEMA Review .......................................................... 30 Quotes in Quiz ............................................................ 30 News Briefs ...................................................................... 31
Volume 41 Number 4

ARTICLES

othing in our electoral history quite resembles it. No issue defines the campaign; no question of policy or principle divides the parties and the candidates from one another; issues that had nearly pushed President Gloria Macapagal Arroyo out of power are no longer heard at all; party-switching among the candidates has made the opposition and the administration completely interchangeable. Despite our recurring history of political insanity, never before have we seen so unprincipled a campaign. The parties and candidates are no longer trying to outsmart each other; they are all simply trying to dupe us, the voters. They are all making deals among themselves, at our expense. The real conflict now is between the people and the politicians. This conflict must be resolved in favor of the people, but as of now, the politicians stand to gain everything and the people nothing. This is how it looks: There are two senatorial tickets, with 12 candidates each, representing the administrations Team Unity (TU) and the so-called Genuine Opposition. Both are synthetic tickets, each generously flavored with balimbings (star fruit)the Filipino argot for the unprincipled turncoat. Of the 12 TU candidates, threeSen. Edgardo Angara, former Senators Tito Sotto and Teresa Aquino Oretaare imports from the opposition. They composed the original ASO team, accused of biting the oppositions presidential candidate in 2004, Fernando Poe Jr. But of the 12 GO candidates, all but one candidate belong to walk-in parties not organic to the coalition, originally composed of PMP and PDP-Laban. Two of the three TU importsOreta and Sottoused to call President Gloria Macapagal Arroyo a bogus president, but seem to have had no difficulty merging into her team. Sotto had been talking to Malacaang, and Oreta had been seen in some Malacaang parties long before their defection, while Angara had never echoed the oppositions anti-Arroyo rhetoric and had nowhere to go after he was shut out of the United Opposition. On the GO ticket, nine of its 12 candidates had played a part in former President Joseph Estradas ouster in 2001 or in the opposition debacle in 2004. They do not seem to have any problems with one another. They do not seem to think any principles have been broken since they do not recall owning anything so breakable. But while TU carries the

Can Anything Good Come Out of This Election?

By Francisco S. Tatad administrations official trademark, GO bears almost no trace of the original opposition which had succeeded in polarizing public opinion against Mrs. Arroyo since 2004. Estradas own PMP, the biggest party in the GO coalition, is not presented at all. After Estradas son J.V. Ejercito pulled out from the race, the former president did not nominate anyone from PMP anymore. Much smaller parties, however, are representedtwo of them by dynasty candidates whose next of kin are sitting senators until 2010. Aquilino Koko Pimentel III, son of Senate Minority Leader Aquilino Pimentel, Jr., represents PDP-Laban, and Alan Peter Cayetano, brother to Senator Pia Cayetano, is said to represent the Nacionalista Party, although the party head, Senate President Manuel Villar, joined GO, with some equivocation, long after Cayetano was made a GO candidate. Nine parties of various sizes make up the two tickets. Three parties, led by

IMPACT April 2007

Can Anything Good Come Out of This Election?

Denz Dayao / CBCPMedia

Danding Cojuangcos Nationalist Peoples Coalition (NPC), have candidates on both tickets. NPC has two candidates with TU Oreta and Sotto, and four with GONikki Coseteng, Francis Escudero, Loren Legarda and John Osmena. Former NPC president Ernesto Maceda is playing a key role in GOs campaign, while boss Danding is backing Malacaang. To a lesser degree, the Liberal Party has Michael Defensor in TU, and Noynoy Aquino and Francis Pangilinan in GO, al-

though Pangilinan has apparently decided to go it alone. The NP has Ralph Recto in TU, and Cayetano and Villar in GO, although Villar seems to want to cut an independent posture. There is a more fundamental problem. Contesting the senatorial election is an administration that has tried but failed to abolish the Senate, and has therefore forfeited its right to field senatorial candidates, and an opposition that now wants to destroy what the entire nation had fought for by turning it into the family estate of some self-seeking families. TU is now made up of those who tried but failed to abolish the Senate and those who would have been abolished if the former had succeeded. GO is made up of those who would have been abolished, and those who were presumably opposed to the abolition, but who now want to do the Senate what they would not like the administration to do. Neither side, therefore, has anything to say to our people. What can the TU candidates say? That they regret having failed to abolish the Senate, but that they promise to succeed next time, if ever they are elected? And what can the GO candidates say? That since we have succeeded in saving the Senate, we should not allow the Pimentel family of Cagayan de Oro to have a larger presence in that body than the whole of Muslim Mindanao, and the Cayetano family of Taguig-Pateros to claim a privilege denied to all those who ever sat there, not to mention the 18 million or so families that make up the 90-million Filipino population? In January, the Senate dynasty issue and the capricious way of choosing senatorial candidates prompted me to resign from UNOas GO was called at the time. Reacting to my letter on that occasion, and to the public support it got across the nation, Estrada withdrew his son J.V. Ejercito from the race and asked his wife Sen. Loi Estrada not to seek reelection anymore, leaving his first son Jinggoy Estrada as the only Estrada in the Senate, and curing an abnormal situation that arose after his ouster from the presidency in 2001. But Estrada failed to ask the young Pimentel and Cayetano to follow JVs example. Neither did the older Pimentel and Cayetano ask their kin to do the same. So the dynasty candidates stayed on, saying there was yet no law against running for the Senate while ones father, mother, brother or sister was sitting there. This

was most unfortunate. To the average man in the street the dynasty candidates position is wrong. It is immoral, unconstitutional, and in extremely bad taste. It cannot be made the starting point of a senatorial career. Good taste alone should have deterred them, but it is not just a question of good taste. It is a question of lawmoral law and constitutional law. Even when the nation was but a portion of its present 90-million population, no one ever insisted on running for the Senate while his next of kin was sitting there. No law was needed to prevent them from doing so. It just wasnt done. Now, Cayetano and Pimentel insist there is no law against it. This, of course, is nonbiodegradable nonsense. Article II, Section 26 of the Constitution provides: The State shall guarantee equal access to opportunities for public service, and prohibit political dynasties as may be defined by law. For those who do not wish to play games with the law, there is more than enough law in that provision. But for those who want to put their personal interests above the Constitution, there will never be enough law, even if an enabling law existed. It is retrograde and perverse for anyone who wants to be a senator to argue that since there is no enabling law, what the Constitution says should be ignored. A trial lawyer might be forgiven such statement, but not someone who wants to write the nations laws. The absence of a law does not justify conduct that would surely be prohibited if the law existed. Laws are enacted so that, even without law, the people will conduct themselves in such a manner as though there was a law that prescribed it. St. Pauls letter to the Romans (2:14-15) says: When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law. They show that what the law requires is written on their hearts, while their conscience also bears witness. Far from diminishing the constitutional mandate, therefore, the failure of Congress to enact the enabling law only sharpens the obligation of those who sit or want to sit in Congress to respect that mandate, rather than exploit the lack of an enabling law for their own personal advantage. Adjective law defines what is justifiable, but the idea of what is right and what is wrong always precedes any enactment. The good of society can only be secured

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Can Anything Good Come Out of This Election?

by men and woman who will act not according to what is written in statute but above all according to what is written upon their hearts. Otherwise, our politics will remain no better than a pigsty, often unfit even for pigs. So much has been said about the candidates supposed intelligence. If true, that can never be concealed. But moral character defines a man much more than any display of intelligence. A man of intelligence will know the difference between right and wrong, but it takes a man of character to say No to something apparently desirable but morally wrong. An intelligent man without character has nothing to say to anybody, least of all to the nation. One who aspires to sit in the Senate must first be a man of character, whatever his level of intelligence. He should be able to argue against his self-interest and his appetite for power, pleasure or personal aggrandizement. He must be able to control his concupiscenceespecially if he is truly intelligent. Because GO failed to do his duty, the dynasty candidates now say, Let the people decide. But, of course. If the process is clean, the people will decide. But one who really wants to serve the people must only propose to them that which is morally desirable. He must not propose anything immoral in the hope that the people are ignorant enough or angry enough not to know or care about the difference. Demagogues and charlatans do that, but not men of real worth and substance. There is another fundamental problem. Despite the charges of lying, cheat-

ing, and stealing the opposition had raised against Mrs. Arroyo since 2004, they never insisted on electoral reforms. Within UNO, I was the only one who wanted to make electoral reforms a precondition for our participation in the elections. All the others were simply election-crazy, without any thought of what kind of elections they would be participating in. Now, they seem convinced the administration will cheat again. But whenever they are asked how they propose to prevent the cheating, they simply say they would rather leave it to the people. It is an absolute let-down. But even more heart-breaking are reports that some of them have already made secret contacts with former Comelec Commissioner Virgilio Garcillano, the reputed arch villain in the 2004 electoral scandal, as documented in the famous Garci tape, for possible help in the elections. To his credit, Garcillano reportedly rejected these approaches at the time. We do not know the latest developments. What is obvious is that some non-TU candidates will not mind benefiting from dirty elections. They also will not mind being helped by the administrations financially supported news forums and radio-TV programs. Some GO candidates have been shown to be outperforming their TU counterparts in some opinion polls. Some pro-opposition newspapers have trumpeted these results as signs of an inevitable landslide for the opposition. This is a total misreading of the actual situation. Since we have not heard any opposition candidate say anything truly damaging to the administration, we have to ask who among them truly represent the opposition.

Given the death of moral principles, and the dim prospects for clean and honest elections, political turbulence looms large on the horizon. No one can predict its precise timing, intensity and form, but it would be foolhardy to expect an uneventful summer. The people are eager to choose, but they have nothing and nobody to choose from. With the distinction between administration and opposition gone, the latter has ceased to be an alternative to the former. The people need an alternative to both. If this election were a public bidding on an infrastructure project, no contract would be awarded, in the absence of qualified bidders. If it were a literary, art, or similar competition, no one would be declared winner, in the absence of deserving entries. But as this is a senatorial election, the voters are expected to elect 12 senators at all cost, even if the first one gets only a hundred votes. In the novel Seeingby the Nobel Prize winner Jose Saramago, the people cast blank ballot papers to express their outrage during an election. And with such results. Taking off from this example, could we not flood the voting precincts with crossed ballots rather than filled ones, so that whoever are declared winners, assuming the overwhelming number of crossed ballots does not totally invalidate the process, will know that they are there in pure sufferance of the people? Whatever happens in May, we owe it to ourselves and to our children to tell our corrupt and power-hungry politicians in t he clearest and strongest possible terms that we have had enough of them and their kind. I

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Pulpit and Platform:

Discovering the Role of the Church in the State
(Last of Two Parts)
by Fr. Joaquin Bernas, S.J. II. Church and Constitutional Law State in the free exercise clause. Let me begin with the non-establishment clause. 1. The non-establishment clause Article III, Section 5s non-establishment clause came to the Philippines with the American colonial government and was enshrined in the 1935 Constitution. It was copied into the 1973 Constitution and now remains in the 1987 Constitution. Its minimal meaning is that the State may not establish a state religion like we had in Spanish times when the Catholic Church was the state or established religion. There still are established religions in Muslim countries and there is an established church in the United Kingdom. Jurisprudence, however, has elaborated on its meaning beyond merely the prohibition of establishment. One leading decision described it thus: Neither a State nor the Federal Government can set up a church. Neither can pass laws which aid one religion, aid all religions, or prefer one religion over another.Neither.can, openly or secretly, participate in the affairs of any religious organizations or groups and vice versa. In the words of Jefferson, the clause against establishment of religion by law was intended to erect a wall of separation between Church and State. Board of Education v. Everson, 330 U.S. 1, 15-16 (1946) The 1973 Constitution, picking up Jeffersons wall of separation clause inserted what is now Article II, Section 6: The separation of church and state shall be inviolable. Has this insertion added anything to the non-establishment clause? It has not. In fact, what appears in later jurisprudence is that Jeffersons metaphoric wall of separation is not without bends and may constitute a blurred, indistinct, and variable barrier depending on all the circumstances of a particular relationship. (Lemon v.

I now move to a discussion of Church and State in Constitutional Law. Briefly, the constitutional provisions consist of three provisions which can be reduced to two. Article III, Section 5: No law shall be made respecting an establishment of religion. Article II, Section 6: The separation of Church and State shall be inviolable. Article III, Section 5: No law shall be madeprohibiting the free exercise thereof. The free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever be allowed. No religious test shall be required for the exercise of civil or political rights. These provisions are usually referred to as the non-establishment clause and

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Pulpit and Platform: Discovering the Role of the Church in the State
Kurtzman, 403 U.S. 602, 614 (1971). It has not, for instance, prevented the State from giving aid to sectarian schools. (Everson v. Board of Educ., 330 U.S. 1 (1047) (bus transportation); Board of Educ. V. Allen, 392 U.S. 236 (1968) textbooks); Lemon v. Kurtzman, 403 U.S. 602 (1971) (teachers salaries, textbooks instructional materials); Earley v. DiCenso, 403 U.S. 602 (1971) (teachers salaries); Tilton v. Richardson, 403 U.S. 672 (1971) (secular college facilities); Committee for Public Education v. Nyquist, 413 U.S. 756 (1973) (maintenance and repair grants, tuition reimbursement and income tax relief). For our purpose, however, what is important to note is that the non-establishment clause, like the other provisions of the Bill of Rights, is a command addressed to the State. Thus only the State can violate it. As far as the churches are concerned, they can be beneficiaries of State violation of non-establishment but not the violator. Thus when politicians cry violation of church and state by the Church and by churchmen, what they are really doing is violating not only the free exercise clause but also freedom of speech and expression. 2. The free exercise clause I now come to free exercise of religion. The key provision on free exercise is found, like the provision on non-establishment, in Article III, Section 5. No law shall be madeprohibiting the free exercise thereof. Not content with that, Section 5 adds two other clauses: The free exercise and enjoyment of religious profession and worship, without discrimination or preference, shall forever be allowed. No religious test shall be required for the exercise of civil or political rights. Cantwell v. Connecticut (310 U.S. 296, 303-, 1940) neatly summarized the meaning of the free exercise clause thus: The constitutional inhibition on legislation on the subject of religion has a double aspect. On the one hand, it forestalls compulsion by law of the acceptance of any creed or the practice of any form of worship. Freedom of conscience and freedom to adhere to such religious organization or form of worship as the individual may choose cannot be restricted by law. On the other hand, it safeguards the free exercise of the chose form of religion. Thus the amendment embraces two conceptsfreedom to believe and freedom to act. The first is absolute, but in the nature of things, the second cannot be. The government is thus absolutely prohibited from inquiring into the truth of what a person believes. The moment, however, belief flows over into action, it becomes subject to government regulation. As I always tell my students, you are constitutionally free to believe that human sacrifice is the best form of worship. But the moment you tie up your mother in law, place her on an altar block and build a fire under it, you are inviting state intervention. A violation of the free exercise clause by the state can come in the form of either prohibition or compulsion. Philippine cases on free exercise of religion are relatively few but not uninteresting. Let me just focus for a while on the prohibition of religious test for the exercise of civil or political rights. This prohibition is a corollary of the guarantee of religious liberty. The purpose of this provision is to render government powerless to restore the historically and constitutionally discredited policy of probing religious beliefs by test oaths or limiting public offices to persons who have, or perhaps more properly, profess to have a belief in some particular kind of religious concept. (Torcaso v. Watkins, 367 U.S. 488, 494,1961). When the religious test that is imposed by law is overt and clear, the constitutional problem it presents is easy to resolve. Torcaso v. Watkins presented a clear case. At issue there was the state law which required belief in the existence of God as a qualification for a notary public commission. The Supreme Court had no difficulty in declaring the law to be an unconstitutional religious test. Another case is when the law prohibits a cleric from running for public office. This too has been rejected as unconstitutional. (McDAniel v. Paty, 435 US 618 (1978); Pamil v Teleron, L-34854, November 20, 1978). More recently, you will recall that the Supreme Court was asked to prohibit Cardinal Sin, Mike Velarde and other religious leaders from giving directions to their adherents on how to vote. The case was dismissed on technical grounds but the substantive question remains alive, at least in the mind of some. One person who expressed in very strong language his opposition to religious involvement in politics was Barry Goldwater. The occasion was when the Moral Majority leader Jerry Falwell criticized the nomination of Sandra Day OConnor to the Supreme Court. Goldwater

said: The great decisions of government cannot be dictated by the concerns of religious factions We have succeeded for 205 years in keeping the affairs of the state from the uncompromising idealism of religious groups, and we mustnt stop now! Eloquent the words may be, but the second sentence could not have been more inaccurate historically. Whether you measure it against American history or Philippine history, the statement is false. Churches have influence American politics from the days of Jefferson down to the prophetic preaching of Martin Luther King and the pastoral letters of the American Bishops. Likewise in the Philippines religion has been involved in politics from the days of Fathers Gomez, Burgos and Zamora down to the pastoral letters on social justice and on the conduct of elections. I do not see this involvement coming to an end. Depending on circumstances, it can even intensify. Thus it is legitimate to ask how religion fits into the Philippine political culture. The issue can be broken down into several questions. (1) In their sermons and homilies, should religious leaders limit themselves to teaching general moral ideas,

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e
obligation for all believers. Moreover, I also believe that, when it comes to contests for the formation of public policy, individuals cannot effectively deal with the vastness and complexity of issues. There is therefore need for organized action. But whether engaging in individual or in organized action, the questions I have enumerated need to be dealt with. For me, the simplest among the question is whether a member of the clergy, particularly on who runs a parish or diocese, should run for public office. Constitutionally, the prevailing view is that there is no constitutional obstacle for a cleric running for office. As to the obstacle arising from Canon Law prescription, it is not insurmountable. What remains therefore is a question of prudence or propriety. My view on this is that combining public office and religious ministry can strain churchstate relation and community unity. I would therefore follow the principle that one must choose between being fully a church minister or a public official. Combining the two can be both religiously and politically unhealthy. Another important question touches on the substance of the preaching of clergy and religious. By preaching I do not simply refer to sermons and homilies in church. In include any public or semi-public pronouncements. Should the clergy and churches limit themselves to teaching general moral ideas or may they advocate as conclusions specific political actions? Certainly no one will deny the clergy the right to preach about morality. That is their task and they would be remiss in their duties if they habitually avoid moral issues. Thus, no one should deny them the right to discuss publicly whether abortion is moral or immoral, or that the rich should or should not help the poor, or that employers should or should not pay workers a living wage, or that homosexual acts are sinful or not, or that wars are or are not morally wrong. This is all part of ordinary religious preaching. It is a different matter, however, when out of general moral teachings specific public positions are advocated such as impeachment, charter change, or even the banning of jueteng. Of course, there are specific conclusions that flow naturally from general positions. For instance, if a priest believes that consensual sexual acts of homosexuals done in the privacy of their bedrooms are not harmful to the public, the natural conclusion would be that they should not be criminalized. But spe-

ARTICLES
cific practical conclusions do not always come out naturally. The fact that an act is clearly sinful does not lead to the easy conclusion that therefore it should be penalized. If they were, our prisons would be more crowded than they already are. Why is it that people sometimes do not want their religious leaders to tell them what specific actions they should take or what political conclusions they should make? I believe that it is all part and parcel of being a citizen of a democracy. I have my own mind. Dont insult me. Let me draw my own conclusion! this is a perfectly legitimate attitude. To avoid alienating people who have such an attitude, a cleric must carefully and respectfully present his conclusions. If the practical conclusions are presented as the product of ones own study and are presented for people to agree or disagree with, then no one should feel insulted or offended. Another objection to specific pronouncements by clerics is that their competence and their access to needed facts for drawing conclusions are limited. Rarely is their expertise related to economics, law, sociology, or politics, etc. but specific conclusions about the morality of economic or political decisions can depend very much on the dynamics and nuances of these specialized fields. If the cleric has competence in these fields, then his conclusion can be more persuasive. But it is also good to remember that the people whose task it is to make important decisions that impact on the lives of people do not always have the needed expertise on what they may be talking about. Some lawmakers easily talk through their hat. Ego vero neminem nomino. But this no reason for a cleric to be reckless. While a cleric, however, should not be reckless in his statements, neither should he be inordinately pusillanimous. There are political and economic decisions that have great moral significance. These should be faced, with prudence, yes, but not with cowardly avoidance of conflict. Risks are part of the apostolic mission. Clerics do make mistakes, out of carelessness perhaps or through excess of zeal or even for more foolish reasons. But in my own estimate, mistakes and all, courageous stand of clerics and churches do more good than harm. The courage of the churches in the Philippines has made significant contribution to improving economic and political life. I
(This piece is lifted with permission from the talk given by Fr. Joaquin Bernas, SJ, at the Central Seminary of the University of Santo Tomas.)

or should they draw specific political conclusions? 2) Should they oppose or support particular political parties or candidates? (3) Should they refrain from running for public office? (4) Should they engage in movements that put pressure on political officials, e.g., through lobbying and demonstrations? (5) Should they advocate specific policy conclusions or should they limit themselves to general recommendations? (6) When engaging in debate on public issues, should they use religious arguments or only secular arguments? These are some of the questions that come up when one analyzes the objections to religious involvement in politics. They invite discussion and I shall attempt to present my own think on the subject. First of all, it is not enough to say the Constitution guarantees the freedom of expression of the clergy. The issue transcends mere constitutionality. Nor is it enough to assert that through the centuries Judaism and Christianity have firmly held that religious duty includes active involvement in politics and that Scripture indicates that God cares about justice and public morality. I too firmly believe that the pursuit of justice and morality is a religious

Abedin Taherkenareh/epa/Corbis

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ARTICLES
arital intimacy is one aspect of family relationship which has been the subject of so much controversy amongst married couples, the Church and the government. The subject has been recently exploited by extremist groups and is the bone of contention of various family planning proponents. In the Catholic Church, only natural family planning (NFP) methods are licit. Which NFP method is best should be left to the discretion and discernment of couples who decide to achieve, to postpone, or to avoid pregnancy. Natural Family Planning was known as Periodic Abstinence or Periodic Continence in the 19th century, and it is now included under the Fertility Awareness Based Methods of Family Planning. Church teaching does not in any way identify or specify any particular natural family planning method as a preferred or favored method for Christian couples. Determination of or the monitoring of the fertile and infertile days is left to the couples and does not preclude the use of calendars, thermometers, computers, beads or other instruments to aid them in doing so. Church teachings only prohibit direct interventions to the act of procreation. The need for scientific studies to aid couples in determining their periods of fertility or sterility is included in Pope Paul VIs Encyclical Letter Humane Vitae number 24 which states We wish now to express our encouragement to men of science, who can considerably advance the welfare of marriage and the family, along with peace of conscience, if by pooling their efforts they labor to explain more thoroughly the various conditions favoring a proper regulation of births. It is particularly desirable that according to the wish already expressed by Pope Pius XII, medical science succeed in providing a sufficiently secure basis for a regulation of birth, founded on the observance of natural rhythms. The Institute for Reproductive Health of Georgetown University with funding from the United States Agency for International Development (USAID) developed the Standard Days Method, a modern scientific method of natural family planning. The SDM is a calendar-based method, and is taught as such. One way of identifying the fertile and infertile periods of a woman includes cycle calculations based on the observation of the first day of a womans cycle. In the case of the SDM, the calculations have been done for women whose cycles are within

The SDM Opt

The SDM Option of NFP

Towards a Clearer Understanding and Continuing Dialogue

By Mitos Rivera the range of26 to 32 days. This means that the womans cycle changes but within a period of 6 days only every month. Thus it is not intended for women who do not get their periods on a monthly basis for whatever reason. Fortunately, 75% of womens cycles fall within 26 and 32 days. The Institute for Reproductive Health is aware of this problem and has developed the Two Day Method, a mucus-based method, which addresses the needs of women whose cycles are outside the SDM range of 26 and 32 days. The computer modeled data used in the SDM study was the data that the World Health Organization (WHO) collected in its landmark study of the efficacy of the Billings ovulation method. The modeling used over 7,400 actual menstrual cycles and helped establish the theoretical basis for the SDM. The study used averaging (which is exactly what computer modeling is), and IRH-GU is not pretending otherwise. What was likely to happen in most cases under certain parameters (cycles 26-32 days long) was studied statistically. The SDM identifies the fertile window to be days 8 to 19 of the menstrual cycle of a woman with cycle lengths between 26

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IMPACT April 2007

ption of NFP: Towards a Clearer Understanding and Continuing Dialogue

and 32 days. It takes into consideration the life span of the egg cell which is one day, the sperms life span which is 5 days under favorable conditions and the 6-day variation in the cycle length of women with 2632 day cycles. Twelve days of abstinence may be difficult at first to manage for some couples. In cases like these, the Institute recommends that they use another NFP method as SDM is not in competition with any other method. However, many couples are able to manage abstinence required for the 12 fertile days very well. For women with most cycles with the average range within a one year period (the range being 26-32 days), the efficacy rate is 95.25%. Efficacy rates were calculated using the standard medical/scientific protocols, and were peer reviewed. WHO and other experts accept them as valid. In fact, IRHs statistical methods were very rigorous as opposed to some NFP studies: all users enrolled were included in the study from day one. The study did not have a 3 month learning period so that 42% of all pregnancies in the study occurred in the first 3 months. Had these first three months not been counted, SDMs efficacy rate would have been even higher. Protocol even during the trial period of the SDM studies has always been abstinence during the 12day fertile period. SDM literature from most other countries carries the phrase abstain from unprotected intercourse. Some programs like the Management Sciences for Health (MSH) Matching Grant, a defunct program funded by USAID had taken upon themselves the task of including SDM in their family planning training manual. Others, in particular, those of faith-based groups, espouse abstinence only, employing a value-based approach to NFP. IRH Philippines is one such program, wherein NFP is seen as fitting well into responsible parenting/population development approaches such as health and poverty alleviation. Abstinence, after all, is the most effective way of preventing pregnancy. IRH shows figures to prove that the use of a backup method decreases the SDM efficacy. In agreement with the DOH, couples who say they use condoms during the fertile period; are to be reported and counted as condoms users and not as SDM users. The term reproductive health as used by the Institute in the same light that the Catholic Church uses the term in its official documents. A document signed by the Pontifical council for Health Pastoral Care, the Pontifical Council for Pastoral Care of Migrants and Itinerant People, and the Pontifical Council for the Family dated 14 September 2001 was entitled Reproductive Health of Refugees: A Note for Bishops Conferences. Again from the document of the Holy See at the conclusion of the First World Conference of Ministers Responsible for Youth in Lisbon, Portugal 8-12 August 1998 we see the following excerpts: ods that the Catholic Church considers morally unacceptable. Hence, this partial consensus given here should not be interpreted as a change in the Holy Sees position in this regard. Further, the Holy See reaffirms that education of and information provided to young people on sexual and reproductive health is primarily and fundamentally the right, duty, and responsibility of parents. The Institute for Reproduction Health Philippines (IRHPhil) is very much encouraged by the positive response of many couples, program managers, service providers and church workers to the IRH-All NFP Training Program which includes SDM. Along this line, Church workers in particular, have expressed their observations on how easily the teaching of the unitive and procreative functions of the marriage act become evident in use of the colored beads to track the fertile and infertile days. White beads = baby days, brown beads = spouse days. In this way, through the discipline of the methods, sexual mastery, maturity and responsibility for their fertility are set as goals by couples living the educational processes involved in natural family planning. It has also been said by women that the deepening of communication with their husband has come as an empowering effect of knowing their fertility cycles. The sexual communication that comes with natural family planning, they say, has brought them closer as a couple. We will continue to journey as Christians in this modern world, spread the good news of natural family planning to the ends of the earth. There is so much to do, and we will not waste our time and effort arguing about the merits of one method and demerits of another. We would rather light one candle than to curse the darkness. There are a lot of candles to light and pass around. Together we can bring light to the world and bring Truth and Peace to everyone. I
Mitos Rivera is a lay Catholic, a loving wife for 36 years, a mother of 6 children She was the first NFP National Coordinator for the Episcopal Commission on Family Life (now Family and Life) and Principal Teacher for the World Health Organization project on the testing of the fertility learning package. Ms. Rivera was country coordinator of the Institute for Reproductive Health, Georgetown University Medical Center before she became the executive director of the Institute for Reproductive Health Philippines.

1. Regarding the terms reproductive health care and reproductive health, the Holy See considers these terms in a more general concept of health. These terms embrace, each in its own way, the person in the entirety of his or her personality, mind and body. They foster the achievement of personal maturity in sexuality and in the mutual love and decision making that characterize the conjugal relationship in accordance with moral norms. The Holy See rejects the act of abortion or access to abortion as a dimension of these terms. 2. With reference to the terms family planning and family life education, in as much as it includes family planning, and any other terms regarding family planning education and services, the Holy See reiterates its well-known position concerning those family planning meth-

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isters and brothers here and in all the world, we greet you in the name of our Risen Lord and ask God to fill you with the joy and the strength of the resurrection. Having opposed early Christians and, indeed, sought to bring many of them to trial for their faith, St. Paul was suddenly challenged by our Blessed Lord as he journeyed to Damascus. Within a short time he became a powerful messenger for Jesus. Reading his various epistles we see he has much to say on many aspects of the Christian faith. The statement he sets before the Philippians is regarded by many people as the most powerful: All I want is to know Christ and the power of his resurrection and to share his sufferings. In this short sentence he links the cross and the Resurrection. The sufferings he had to face for his faith lead him to become conscious of the power of the Resurrection given to those who truly believe, through the power of the Holy Spirit. Yet again, recent months have shown us much of the hardships and sufferings people have to endure, not least in this land. Much of this burden has arisen from mans inhumanity to men together with the deprivation of basic human dignity and rights, all caused by the siege imposed upon us. Our Blessed Lord challenges all of us; if we are to be his disciples we must take up our cross and follow him. In the midst of sufferings, we reach for the power of the Resurrection and the power of the Spirit that enables us to take away the oppressions that are imposed upon us. So, as we celebrate the joy of Easter we must examine carefully where we stand in relation to God. Many of us need to abandon the selfish instinct within us. If we truly seek the power of the Resurrection in our lives, then we must disre-

Easter Message From Jerusalem:

We Reach for the Power of the Resurrection

gard any idea we might have of self-sufficiency or worldly hopes that hide from our eyes the things of heaven and of the Spirit. If we believe in the Resurrection, we must affirm that our security is with God and in the power of the Resurrection. Again St. Paul reminds us when writing to the Corinthians: But we hold this treasure in earthen vessels, that the surpassing power may be of God and not from us (2 Corinthians 4:7). Despite our weakness and despite the unjust circumstances imposed upon us, the power of God can free us if we come to understand the logic of the Spirit in us and if we behave accordingly. On the first Good Friday, the disciples of Jesus doubtlessly felt shattered. However, gradually their faith was restored as they became conscious of their Risen Lord. Their own personal darkness of fear and uncertainty was suddenly illuminated by the light of Jesus resurrection. So, as we celebrate the Resurrection we must be more diligent in searching for the light and in using it to build a better tomorrow for all of us, Palestinians or Israelis, Muslims, Jews, Christians and Druzes. We search for the light that comes from God, illuminates all creation, guides every true believer in his search to find Gods freedom for all, together with his peace and justice. As we greet our sisters and brothers across the world, we wish them the joy of Easter and the power of the Risen Lord in their daily lives. While conscious of the care and concern shown by many of you, we again ask for your particular prayers for this land, that God will guide all its governors and show them the path of justice and equality among all. Pray for the newly formed Unity Government of the Palestinians together with the Israeli Government and the Arab Initiative, to work to remove fear and all oppression, the walls, the barriers and the prisons, so that hearts become full

of trust and all can enjoy the same freedom and the same dignity. Then we would ask that you make a particular effort to encourage your particular nation to stop the embargo imposed upon us and to restore its aid to the Palestinians. Many vital areas of community are in a desperate plight as a result of the withholding of this aid, not least [among them, areas of] justice, economy, medicine and education, etc. As all Christians across the world celebrate Easter together we wish everyone, at home and abroad, that joy which our Blessed Lords resurrection brings. We ask God to bestow upon all the joy and the power of the resurrection so that the words of Jesus become real as he said: I came so that they might have life and have it more abundantly (John 10:10). Christ is Risen! He is risen indeed! May you experience a happy and holy Easter! Patriarchs and Heads of the Churches in Jerusalem Patriarch Theophilos III of Jerusalem Patriarch Michel Sabbah, R.C. Latin Patriarch Torkom I Manooghian, Armenian Orthodox Father Pierbattista Pizzaballa, OFM, Custos of the Holy Land Archbishop Anba Abraham, Coptic Orthodox Archbishop Swerios Malki Murad, Syrian-Orthodox Archbishop Abouna Mattias, Ethiopian Orthodox Archbishop Paul Sayyah, Maronite Bishop Suheil Dawani, Anglican Bishop Munib Younan, Lutheran Bishop Pierre Malki, SyrianCatholic Archbishop Georges Michel Bakar, Greek Catholic Father Rafael Minassian, Armenian Catholic

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STATEMENTS
Re-living the Story: the Gift of Easter

The Lord is Risen as he has foretold. Alleluia.

Witnessing to truth and justice, the challenge we must face.

Before the world was made, He chose us, chose us in Christ, to be holy and spotless, and to live through love in his presence (Eph. 1:3-4).

t is with that message that we climax the cel ebration of Holy Week which started with Palm Sunday, leading to the Last Supper in Holy Thursday, with the night vigil, and Visita Iglesia, then the Stations of the Cross and its Veneration on Good Friday. A lot of people listened and reflected on the Seven Last Words of Jesus from the Cross. The real message of Holy Week is not only that Jesus Christ died for us, but that Jesus Christ also gave us hope for new life by rising to life from the dead. And so: The Lord is risen as he has foretold. Alleluia. All four Gospels narrate the event of the Resurrection with their respective nuances, indicating the individual authors reflection with insight on the historic event. All four evangelistsMark, Matthew, Luke and Johnnarrate that it was the women-disciples of Jesus, led by Mary Magdalene, a former sinner, who bravely came to the tomb and found Jesus was no longer there. This Gospel detail shows that sinners are also objects of the Resurrection news and can be channels through whom the Good News will spread. It was through the witness of women that the male-disciples of Jesus came to know about the Resurrection. Mary Magdalene and the other women were the ones instructed: Go tell his disciples and Peter that he is going ahead of you to Galilee, there you will see him (Mk. 16/17). St. Mark includes the initial and logical reaction of the women. Faced with an

extraordinary and unexpected event, it was natural for them to doubt and not to immediately act. In St. Lukes and St. Johns accounts that was also the initial reaction of the apostles: one of disbelief and wonderment (Lk. 24/41, Jn. 20/9). The Resurrection account in the Gospel of St. Matthew emphasizes one detail to solve doubt and unbelief. The appearance of an angel at the tomb, while frightening to the soldiers, was intended to dispel the fear of the women: Do not be afraid. I know that you are looking for Jesus who was crucified. He is not here. He has been raised, as he said. Come and see the place where he lay (Mt. 28/5-6). Matthew emphasizes the role of seeing in believing and in dispelling doubt. That is what happened to the women. That is what happened also to the other disciples. They were told not to be afraid (Mt. 28/10). They were told to see, to look at the empty tomb. For, somehow, to see is to believe. This is told in particular about the beloved disciple who reached the tomb ahead of St. Peter: He saw and believed (Jn. 20/8). But here, seeing can also mean seeing not only with the eyes, but also with the open mind. And for us in our time to see the resurrection is to believe in the witness of credible lives down through the centuries. The Resurrected Jesus himself removed the disciples doubt and disbelief, by opening their minds to understand the scriptures
Re-living / p. 26

e has let us know the mystery of his purpose, the hidden plan he so kindly made in Christ from the beginning to act upon when the times had run their course to the end; that he would bring everything together under Christ, as head, everything on earth (Eph. 1:9-10). St. Paul teaches us that Gods plan of salvation has this goal: one, holy society. One, holy society is taken up by our 2007 Alay Kapwa (AK) Evangelization Campaign when it proposes this theme: Katotohanan at Katarungan: Hamon sa Sambayanan Tungo sa Pagkakaisa at Kabanalan. Building a society which is one and holy requires witnessing to truth and justice. Witnessing to truth and justice is the challenge we must face. Philippine society today is in crisis. Two radical causes are chronic lies and rampant injustices. Cheating during elections, graft and corrupt practices are glaring examples of lies and injustices. The Catechism for Filipino Catholics (CFC) teaches us that lying plants seeds of division and mistrust in the minds of others, and thus weakens the whole network of social relationships which constitute the community (#1233). Injustices on the other hand destroy harmony: between individuals; between the state and its citizens; between states; and between a state and the community of nations (cf. Blessed John XXIII, Pacem in Terris, passim). To promote truth and justice in our society and, consequently, to facilitate the building

of one and holy Philippine society means to follow Jesus Christ who is the Way, the Truth and the Light (Jn. 14:6). And obey his will for us to hunger and thirst for what is right (Mt. 5:6). CFC states that Christ calls all Christians not only to a personal conversion of mind and heart. He also calls us to social responsibility, to work for the renewal of our communities, through love, justice, peace and freedom (#1135). In concrete, AK 2007 specifically challenges all believers in God, to have a paradigm shift from an unenlightened and passive member of Philippine society to an enlightened and active participant of social transformation. This means: (1) vote into office candidates who are committed to the common good, honest and competent; (2) monitor the performance of elected officials through lifestyle check and performance chart; (3) participate in the electoral processespolitical education, cleansing of voters lists, poll watching, vote count, among others; (4) campaign against charter change through a constituent assembly; (5) safeguard the nationalist and ecology friendly provisions of the 1987 Philippine Constitution. Tough challenges all. But God is with us. May Mary, Mother of Social Justice, accompany us in our mission of building a Philippine society which is united and morally upright. Dinualdo D. Gutierrez, D.D. Chair, CBCP-ECSA-JP National Director, NASSA-JP

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STATEMENTS

s we enter Holy Week to commemorate the passion, death and resurrection of our Lord Jesus Christ, allow usyour pastorsto invite you to a communal examination of conscience over the serious problem of corruption in our country in general, and, in our beloved province of Pampanga, in particular. To be able to do this, let us begin, not by pointing an accusing finger on anybody, but by humbly admitting our own part in this social sin, in what we have done, and what we have failed to do. Let us feel genuine sorrow in our hearts either for having engaged actively in corrupt social practices, or for having tolerated them through our sheer inaction, indifference, or cynicism. Let us try to do concrete penance, not just individually, but also collectively, with a sincere resolve to make up for our actions and omissions through which we may have contributed to the aggravation of the social and moral disease that is afflicting the Pampanga society. The prophet Isaiah once called the whole Israelite nation to conversion, not by merely putting on sackcloth and ashes, or by merely engaging in ritual piety. Rather, he said, Put away your corruption from before my eyes; reject evil, choose the good, seek what is right (Isaiah 1:16-17a). He went back to the most basic kind of electionthe choice for good against evil, the choice for right against wrong, the choice for truth against falsehood. This is the same kind of choice that the Lord is also asking of us Capampangans, as we are again preparing for electionsone of the most precious expressions of democracy, but also one of the most flawed exercises in the political affairs of our country. Too often have we heard such cynical expressions as Let us leave politics to politicians...We have no choice anyway...That is none of our

Reject Evil, Choose the Good (Is. 1:16-17a)

A Pastoral Statement on the Forthcoming Elections to the Catholic Faithful of Pampanga and to all People of Good Will business. If election is about choosing, how can we exercise it meaningfully if we say We have no choice? If Christian life is about choosing the good at all cost, how can we say just choose the lesser evil? Reject evil, choose the good! Dearly beloved brothers and sisters, allow us, your shepherds, to open our hearts to you about corruption, jueteng, and the forthcoming elections. Forgive us for having kept quiet for a long time now, and for perhaps giving you the impression that we have become indifferent about the moral decay that is eating up our beloved province of Pampanga. This statement is in response to your clamor for us to speak up and make our stand clear with regard to the social cancer that is eroding the moral fiber of the Capampangan society. Our invitation to a collective discernment cannot be timelier than now that we are again preparing for elections. In the light of current developments in Philippine politics, it is for very obvious reasons that the nations attention is focused on Pampanga because of well-based claims that now, more than ever, money is again becoming the very bone of contention over Capampangan politics. We speak of money, either from jueteng or from questionable quarrying activities. The shady patrons who are engaged in illegal and immoral business and who have all the money to spend on elections are bound to take control over politics and governance if we do not do anything to expose and put a stop to their underhanded and manipulative practices. Over the issue of jueteng, we can only reiterate the pastoral statement released by the CBCP in March 2003, in which the Catholic bishops called for a total eradication of the said illegal numbers game, referring to it as a moral and social cancer. In that important pastoral exhortation, the CBCP characterized jueteng as an insidious subculture of immense corruption that involves a shadowy network of powerful financiers, protectors, and lords, and destroys moral values such as industry and hard work, accountability and honesty, integrity and justice. We are particularly alarmed about the way this illegal gambling activity hasof latebeen merely

camouflaged by the legal small town lottery (STL), making it easier for the former to carry on with its operation under the very noses of local government officials and law enforcers of the province. In the context of the forthcoming elections, we have reason to be seriously worried that money from jueteng will again serve as a decisive factor for the victory of certain candidates. Over the issue of questionable quarrying, we likewise echo the statement of the CBCP on January 29, 2006, over the ill effects of indiscriminate mining activities that do not abide by basic environmental laws and regulations, and which are suspiciously tolerated by government agencies that are supposed to be responsible for their monitoring. Our parish communities, especially those located in the vicinity of major quarry sites have reason to be worried for their safety especially during the rainy seasons, knowing how local government leaders have kept quiet about the absence of such safety measures. Furthermore, serious allegations of corruption involving millions of funds generated from quarrying activities in the province have yet to be accounted for by the people involved. Such allegations inevitably raise the issue about the possibility that the provincial government is being deprived of the muchneeded revenues that could be used for projects that will benefit the people. Again, in the context of the forthcoming elections, we have reason to be seriously worried that money from questionable quarrying may also serve as a decisive factor for the victory of certain candidates. As citizens of this country, we call on the faithful to actively participate in the forthcoming electoral exercise, either through partisan or nonpartisan forms of political involvement. It is the duty of our Catholic laity, in particular, to

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STATEMENTS
exert all efforts possible so that qualified, capable, honest, and God-fearing candidateswho can be instrumental in effecting change in politics towards good governanceare elected into office. It is also the duty of our Catholic laity, in collaboration with the religious and the clergy, to take an active part in the PPC-RVinitiated activities such as the education of voters towards a more discerning exercise of their right to vote, as well as in the guarding of votes on all levels of counting and canvassing, from the precinct to the municipal, to the provincial, up to the national levels. To insist upon the seriousness of this task, we recall the recent CBCP pastoral statement (January 28, 2007) that said, Many of our current political problems, which have hindered fuller economic development and social justice, especially for the poor, can be traced to unresolved questions concerning the conduct of past elections. As a nation, we cannot afford yet another controversial electoral exercise that further aggravates social distrust and hopelessness. As leaders of the Church, we challenge all candidates running for any government position in Pampanga to categorically and truthfully declare in public that they have not beenand will never beinvolved in JUETENG AND OTHER FORMS OF ILLEGAL GAMBLING, INDISCRIMINATE AND CORRUPT QUARRYING, VOTE-BUYING, ANY FORM OF CHEATING IN THE ELECTIONS, EXORBITANT CAMPAIGNING,VIOLENCE& EXTRA-JUDICIALKILLINGS, ILLEGAL DRUG BUSINESS. We call on all voters, especially the Catholic faithful, to reject any candidate who cannot truthfully and resolutely make any of the declarations listed above. We remind the faithful of their baptismal promise to reject evil, greater or lesser, and to choose the good at all times. We urge them also to remain vigilant even after election, over corrupt, immoral, and illegal practices in governance. We urge the laity to encourage and support decent, upright, qualified, and capable alternative candidates and to come up with multi-sectoral organizations and movements for good governance. We call especially on our youth to celebrate our Easter hope by rejecting cynicism and indifference, and by redirecting their energies towards the renewal of society. Dear brothers and sisters, we are a people of God whose Lenten task is to turn our backs from our sinful ways in order to face our Risen Lord. We invite our faithful, the voters and candidates to join all Christians in making the journey to Calvary where our Lord reigns on the throne of the Cross with love and forgiveness. May this love saturate our activities and purify our politics from hatreds and divisions. For it is only through our conversion that we can bring about a new province built on justice and love. As we celebrate our traditional Easter Salubongs reenactment of the removal of the black veil of sorrow from the Blessed Mother in her encounter with her Risen Son, we pray that the shroud of sinfulness that envelops our province be also taken away to give us a glimpse of the restored dignity of our people and our leaders redeemed by a God of love. Through the intercession of Virgen de los Remedios and Saint Joseph, we ask the Risen Lord to heal our province through the moral vision and power of the Gospel. May the Servant-Kingship of the Risen Christ, not the lure of power and wealth, lead and transform our beloved Pampanga. Issued here in the City of San Fernando, Pampanga, this 31st of March 2007. Paciano B. Aniceto, DD Archbishop of San Fernando, Pampanga Take an Active Part

A PASTORAL STATEMENT ON THE 2007 ELECTIONS

DIOCESE OF SAN JOSE DE ANTIQUE Citizens should take an active part in public life as far as possible.
(Compendium of the Catechism of the Catholic Church #410)

My dear Reverend Fathers, Religious Sisters and Brothers, Lay Women and Men: May the Peace of the Risen Lord be with you all! The resurrection of Jesus Christ, is not only a historical event, a thing of the past. It is a reality that continues to have relevance in the present, in your life and mine a life that serves the truth and brings light and hope to a darkened and despairing world. The Letter of the Catholic Bishops Conference of the Philippines (CBCP) to Dioceses and Parishes dated 28 January 2007 expresses this relevance thus: In these two years past, we are only too aware, it has become easier to succumb to apathy and hopelessness about our country and its political life. But as followers of the crucified and risen Lord, we are called never to lose hope that creates energy and the love that creates responsibility. Therefore, let us be the followers of the crucified and risen Lord we are called to be. Let us be bringers of hope in the coming 14 May elections. May the following be of help: 1. We exhort the qualified and registered voters: GO OUT AND VOTE. It is your right and responsibility. 2. We plead with passion: Voters, DO NOT SELL YOUR VOTE; Candidates, DO NOT BUY VOTES! 3. We encourage the parishioners, the LOMAS (lay organizations, movements, associations and societies) in the parishes, and BECs: HELP MAKE THE 2007 ELECTIONS A CHAMP (clean, honest, authentic, meaningful, peaceful). Volunteer and get involved in our PPCRV (Parish Pastoral Council for Responsible Voting) DSAC (Diocesan Social Action Center) activities such as voters education, poll watch and vote count. 4.We ask our lay leaders who are candidates: RESIGN OR TAKE A LEAVE OF ABSENCE FROM YOUR PARISH/ DIOCESANRESPONSIBILITIES.Thelayleaderswhowill win shall continue to be considered resigned or on leave. Those who will lose may re-apply and be re-admitted to their previous parish/diocesan responsibilities if approved by the proper decision-making body or authority. This statement is valid for the 14 May elections and succeeding ones unless revised by the proper authority. I end with the final exhortation of the CBCP letter: The Lord of truth and justice be with us all in this crucial undertaking to his greater praise and glory. And may Mary, Our Lady of Peace, intercede for us. I also bless you and your endeavors. Sincerely yours in Christ, Romulo T. De La Cruz, D.D. Bishop of San Jose de Antique 10 April 2007

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An Attempt to Understand a Certain Pattern in Traditional Politics

n theory, it is taught that in governance, all power derives from the people and the goal of politics is the common good. Because, by themselves, individuals, families and groups, cannot achieve full development in order to live a truly human life, it is the task of politics to make available to them the necessary material, cultural, moral and spiritual goods. Consequently, office holders are placed in power by the people not only to reconcile the particular goods of groups and individuals, but also to interpret common goods according to the guidelines of the majority and the effective good of all people. In view of the enormity of this responsibility, one cannot but admire politiciansthose who choose to undertake the heavy burden of this task. Politics: A Struggle for Power among the Elite But if the Philippine experience has anything to tell us, it is that politics is essentially a power game, played by a few elite, that hardly makes any marked improvement in the lives of the poor, since the common good is scarcely its goal. Of course, one can object that this is a generalization, and to generalize is to falsify, but still, it provides us a pattern, a framework, and a certain viewpoint to understand its workings. It does not, it is to be admitted, offer the whole truth which is beyond the capacity of an essay as short as this but it has something truthful to say. Who play the game? Philippine politics, especially in the national scene, is almost exclusive of the few who are rich, or their agents. Historically, the landowning class dominated politics before World War II, but partly because of the development of commerce and industry, the class of big businessmen and industrialists replaced it after the war. When Ferdinand Marcos ran the country through martial law, he replaced the post-war wealthy class with his own, but after EDSA I, the post-war elite repositioned themselves within the ruling class. Philippine politics is thus a game of the elite. But it is elitist both because those who play it are the few who are rich, and also because it has historically denied the active participation by the poor in the highest decision-making bodies. Probably not a single person who occupied a chair in the senate or in the house has been known to be poor, even if political aspirants tended to identify themselves with the poor. Diosdado Macapagal, I recall,

was known as the poor boy from Lubao. Joseph Estrada was perceived to be poor, and made Erap para sa mahirap his campaign slogan. Of course, one might today point to the existence of the party-list system that the post-Marcos constitution instituted, but as the Inquirer editorial (Apr 2, 2007 ) noted, the mechanism remains imperfect, even though it is impressive: impressive because it seeks to imbed representatives of the poor and the marginalized in Congress, which remains a bastion of the rich and privileged; imperfect, because partylist representatives sometimes turn out to be as privileged and well-connected as any traditional politician. Indeed, some of these party lists are connected with the entrenched oligarchy. A case in point is the first three nominees of the Ahon Pinoy, a party-list group newly accredited by the Comelec, which seeks to represent overseas Filipino workers most of whom are really poor and marginalized. These nominees, according to the editorial, are not OFWs, and cannot by any stretch of imagination be considered underprivileged: Ernesto Herrera III is a son of a labor leader and former senator, Bernardo Ople is a brother of a late labor secretary, senator and foreign secretary, and Dante Francis Ang is a son of a publisher and close Arroyo ally. Thus, even what is intended for the underprivileged could be circumvented and used to place the elite in power. In this game, it is the elite that vie for power among themselves. In a way, our politics could be described as a struggle for power among the rich and privileged who are more concerned with their own advantage and that of their own class than with the advantage of the majority who are poor. If it is not self-interest of the elite that guides politics, history and the present experience do not bear it out. Power, Aggrandizement and the Beneficiaries Why this vying for political power? Probably no one might say it explicitly, but it appears that political power gives the elite opportunities to increase their wealth. Indeed, to capture political power is to self-aggrandize. As Claro M. Recto observed as early as 1958, ours is essentially a pragmatic and a very simple [political education]. It boils down to opportunism through public office All the political offices [that is, from president to municipal mayor, from senator to municipal

councilor, etc.] are the open sesame to wealth and influence It is because of this political education that we have the elite of officials who, after several years of holding public office have been able to build from nothing handsome fortunes of varying magnitude on the opportunities afforded by the offices they held. Political power, in other words, is convertible to economic power. As President Diosdado Macapagal once noted, the president and the members of congress have powers that are so vast and potent that economic interests enter into a mutually protective alliance with them which results in a concentration of economic benefits in their combined hands.

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C O V E R S T O R Y

Philippine Politics A Politics of Power?

An Attempt to Understand a Certain Pattern in Traditional Politics

by Lope C. Robredillo

Denz Dayao / IMPACT

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But after having built a handsome fortune by occupying the seat of power, it would be almost impossible for the elite to part with it. On the contrary, they are there to protect their own interest. This partly explains why equitable distribution of wealth is almost impossible under a politics of power. A case in point is land reform. Since the Commonwealth, there have been various government efforts to address the problem of unrest through land reform legislationGovernment Acts Nos. 538 and 539 in 1940, Republic Act Nos. 1267 and 1400 in 1954 and 1955, and R.A. No. 3844 in 1963, R.A. Nos. 6380 and 6389 and Pres. Decree 27 under Marcos, and R.A. 6657 in 1988 under Aquino. But as Pedro Salgado observes, all these laws never solved landlessness, for they were never intended to solve the problem in the first place. Congress is peopled by landlords. The legislature thus saw to it that there would be loopholes in the law in order that they and their fellow landlords can escape the laws provisions. The land reform code of 1963 under Macapagal provides a good example. The legal loopholes favorable to landlords include the exemption of lands producing for export which of course were the big plantations, exemption of fishponds, saltbeds and lands planted to citrus, cacao and other permanent trees, and exemption of landholdings converted to residential, commercial, industrial and other non-agricultural purposes. Though the program was estimated to cost about P200 M within a year of its enactment and P300 M in the next three years to be successful, Congress allotted only about P1 M for its implementation. The lesson is: democratization of wealth, which was one of the centerpieces of Marcos New Society, is hardly possible under an elitist politics. It would seem, then, that if the elite that control the government do something that benefits the poor, it is, one can make an educated guess, because coincides with their own interest. Nevertheless, all that is done does not go deeply enough to the fundamental problems of poverty. The benefits seem to be superficial. Probably, among the candidates in our political history, no one has ever stirred hope among the poor more deeply than Joseph Estrada, not only because hoi polloi perceived him to be one with them, but also because his slogan was pro-poor: Erap para sa mahirap. He really enjoyed the support of the masses. But as Arsenio Balisacan, in his article, Did the Estrada Administration Benefit the Poor? in Doronilas Be-

tween Fires, his term ended with a year that witnessed a deterioration of conditions for many of the poor. How power brings opportunities to wealth is probably a given in our politics. One who was glued to the TV during the impeachment trial of Estrada would recall that the prosecution presented witnesses and evidence on the former presidents involvement in illegal gambling and his maintenance of secret bank accounts, although his defense panel denied these allegations. It was also reported that when Marcos fled the country, the US Customs agents found suitcases of gold bricks and diamond jewelry. It is also alleged that they had certificates for gold bullion valued at billions of dollars. Imelda, of course, pointed out that his husband was already rich even before he became president, because he was already engaged in gold bars business. The use of public office for self-aggrandizement brings with it graft and corruption. Says David Timberman in his book, A Changeless Land: The use of public office for personal or highly particularistic purposes causes recurring cycles of scandal or alleged scandal at every level of government. The political outs charge the ins with corruption and abuse of power, only to have the same charges leveled at them if and when they

take office. Indeed, it is a paradox of Philippine politics that corruption is assumed to be endemic to politics and government, but at the same time exposing corruption is a time-tested political tactic and guaranteed vote-getter. The prevalence of corruption is a serious problem, but perhaps even more serious is the widespread presumption that corruption is unavoidable. This perpetuates the problem, reduces the credibility of political leaders and most importantly undermines the legitimacy of political institutions. In her book, Christianity Versus Corruption, Miriam Defensor Santiago presents a corruption case study in our country, and goes over various corruption scandals: P35.7 B laundered money scandal, P200 B national debt scandal, P60 B oil firms tax credit scam, P25 B IMPSA power contract scandal, P20 B IMPSA power contract midnight deal, P9.2 B centennial exposition public works scandal, P7.5 B congressional initiative allocation scandal, to mention a few in her enumeration. And yet, one wonders whether, in our history since pre-war politics, there has been a single high official from senator to president convicted of graft and corruption. That these seem to cease to scandalize, still less ignite public outrage simply indicates that people expect leaders to be corrupt. Indeed, although politicians are

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C O V E R S T O R Y wont to level charges of corruption against their opponents come election period, yet there has hardly been any record of taking their accusation seriously to the point of bringing them to court, most likely because it would undermine the oligarchic class, affecting many people, and because the issue would be divisive. What about plunder? Plunder is simply a logical consequence of power politics for self-aggrandizement and power perpetuation. One is tempted to think that some of the elite assume the idea, like the kings of the old Europe did, that everything in their kingdom in a way belongs to them. It seems difficult to really distinguish what belongs to the government and what belongs to the ruling elite; otherwise, plunder would not be possible. In our political history, two presidents have been accused of plunder: Marcos and Estrada. Elections as Tool to Gain and Preserve Power If politics is viewed as politics of power, elections must be seen not just as a political exercise in which people choose those who will hold public office. Rather, they constitute a struggle among the elite to capture the power of the state. Elections, in other words, are a form of war in which opposing wealthy individuals seek to place themselves in a political advantage. Elections thus resolve the question as to who among the elite should have control over the countrys wealth and resources. Todays conduct of elections has reinforced the elites control of the wealth and resources because it costs a fortune to be elected to government positions. Since only the moneyed can afford to buy votes, give substantial donations, provide entertainment, engage in nationwide campaign, bribe officials, and use other means, fair or foul, it is logical why only the elite can run for public office. Many towns suffer a dearth of candidates, not because no one is intellectually qualified, but because few have the capacity to finance their candidacy. So, even at the local level, governance is becoming dominated by the local elite. Elections are therefore not opportunities for people to choose the best who can govern them, but not infrequently to choose who among the elite will have access to power. The result is that, elections have become an instrument for the continued dominance of the elite. Equally important, elections also function as a legitimization of that dominance, even if it is less than just. To lend credibility to his martial law regime that has been under attack from foreign observers and to appease restive citizens, Marcos allowed elections to be held in 1978. The result, which was condemned by the opposition as fraudulent, legitimized the Marcosian dominance, since his party, Kilusang Bagong Lipunan (KBL), won 151 out of 161 seats. To legitimize his long tenure in office as president, Marcos called for presidential elections in 1981, in which he won by a margin of over 16 M votes or 91.4% against Alejo Santos of the Nacionalista Party who got 8.6% only. Of course, the largest opposition party at that time, Ninoy Aquinos Laban, seeing through the farce, did not field any candidate. Needless to say, the conduct of elections practically disenfranchises the poor. While it is true that theoretically, a poor man can run for president or senator, in practice, only the rich have the capacity to do so, for reasons we have noted above. Instrument of Elite Dominance and Power Perpetuation If monopolies are distributed among cronies, it is because, in order to survive and perpetuate themselves in power, the elite must share the benefits of power with their own trusted men. Which is why, ours has been described as politics of patronage. Says the CBCP Catechism: Derived from the feudal system of master and servant, the politics of patronage considers the relationship between public servant and ordinary citizen as that of patron (master) and client (servant). Rewards or benefits are distributed according to the loyalty of clients to their patrons. Clients or voters depend on their patron or public officials for every development project or assistance, and solutions to community problems. Rewards or development projects are distributed, then, on the basis not of justice due to people but on the basis of the government officials kindness and the loyalty of the people to the public official. Thus political leaders and followers who show support are rewarded with projects, money or jobs. Dependence and subservience, passivity and inaction on the part of citizens are characteristic of such a system. This accounts for the lack of viable organizations among the poor on the one hand, and the concentration of wealth on the other. Patronage politics helps the well-entrenched elite perpetuate themselves in office in three ways. First, people are so placed in debt that they have to pay in votes come election time. Second, a network of political relations is built and expanded within their political turf and becomes a machinery to assure victory. Third, it divides people into those who are loyal and those who are not, the better for the politicians to forestall any move by the clients to independently organize themselves into a powerful body. Pork Barrel, which is part of patronage politics, is one of the instruments of power perpetuation, though, admittedly, it has other uses. In the Philippines, probably because of its not so edifying connotations, it came under different brands Countrywide Development Fund (CDF) and Priority Development Assistance Fund (PDAF). At present, each senator

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C O V E R S T O R Y gets P200 M in pork barrel allocations, while each congressman receives P65 M. Those who benefit from it naturally continue to be indebted to the politician, and therefore could be counted upon for votes in the next elections. Having stayed long in office, some politicians seem to have developed a stance that treats public office as a family title that could be passed on from one generation to the next, That is to say, political power is perpetuated through family dynasty. One is led to conclude that the office practically becomes a family asset that protects its own business and other interests and shields it from political jeopardy. This probably explains why through generations we are familiar with surnames associated with politics, because they come up in almost every election period. Some of these well-known names may be mentioned: AquinosBenigno, Sr, Benigno Jr, Noynoy, Tessie, and Herminio. OsmeasSergio Sr, Sergio Jr, Lito, Sergio III. EstradasJoseph, Loi, Jinggoy, JV, Emilio Ramon. Marcoses Ferdinand, Imelda, Ferdinand Jr, Imee. Disenfranchisement of the Poor Because politics is meant for the continued dominance of the elite, the wealthy never really work for what could fundamentally better the lot of the poor. For one thing, they seem to think that what is good for them is also good for the constituents. If one may not admit that the ruling elite are deliberately blind to the needs of the poor, one has to say that they have a narrow worldview. As Miriam Defensor Santiago puts it, the biggest problem in our culture is that many among the Metro Manila rich identify their selfish private interests with the general interests of the public; and their narrow social values, with national values. The rich think that what is good for them is necessarily good for the country. This is the root cause of massive poverty in the Third World. Over the decades, the rich have succeeded in identifying their own social organization with the peace and order of society in general. Because of this worldview, the rich consider themselves the apostles of law and order. They support reform, but never a meaningful, even if peaceful, revolution. They will support reform as long as they remain rich, and the poor remain where they are. Their kind of reform is not only incremental, but also self-interested. Their obsession with peace is tied to their privileges under the status quo. This is why the rich must assume responsibility for widespread poverty. Indeed, even party-list mechanism, which was crafted into the 1987 Constitution with good intentions, could be used to advance the cause of the dominant power. Though the principle behind the system is lofty, it has been used, often enough, says a PDI editorial (Apr 3, 07), to smuggle political players into Congress, through the party-list backdoor. If Akbayan party-list Rep. Etta Rosales is correct, the Arroyo administration is now in the middle of an attempt to smuggle in its own party-list representative through that same door. Last week, she charged that the Comelec had accredited at least 11 suspect party-list groups, with varying degrees of connection to Malacaang or Palace officials. The object is clear: The administration has seen the potent role played by a bloc of like-minded party-list representatives in both attempts to impeach the President. Now, it wants to fill the party-list seats with friendly bodies. Politics in the Philippines: A History of Power Transfer It appears that Philippine politics is by and large a history of transfer of political power from one set of elite families to another, or within the same class. From 1946 to 1968, political powers changed hands largely between the two parties the Liberals and the Nacionalistas, which were both peopled by wealthy individuals. Neither of the two parties made any fundamental changes in the system, even though the party in power was always accused by the other of not giving the people a better deal. In the 1970s, Marcos declared martial law to destroy the oligarchic structure of society, but he ended up with crony capitalism by distributing monopolies to his own cronies. When Marcos fell from power in 1986, the elite that were removed from the center of power and privilege were restored and repositioned and continued the same elite politics. Now, in the 2007 elections, we principally have Genuine Opposition vs. Team Unity, but from the point of view of principles and outlook, one has difficulty in finding their marked differences, except in terms of personalities. It is simply a power struggle between two elite groups vying for power, pro-GMA and anti-GMA, but their agenda do not bear fundamental differences. Of course, seasons, personalities and names in our political history change, but the system that the elite ruling class had installed before the war remains the same. The majority, on the other hand, remains mired in poverty and alienated from the center of power and domination. The thing that hath been, it is that which shall be; and that which is done is that which shall be done; and there is no new thing under the sun (Ecc 1:8).

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N E W S FEATURES

ulticulturalism is not helping the West to be itself, nor is it helping the Muslims of Europe to integrate better in their new countries. I would like to demonstrate this point by examining the question of homosexuality and the family in the Islamic tradition and in todays Islamic world. Muslims in Italy and the debate on civil unions In Italy, it is the supporters of all-out cultural tolerance who are promoting a law on civil unions. They were preceded by other European countries where the same observation can be made. Strangely enough, Muslim communitieswho receive so much support from progressive liberalshave remained silent on this issue. For example, UCOIIan association of Italian Muslims which claims to represent the majority of Muslims given that it controls (often in financial terms) a large part of mosques in the country speaks only when it is politically convenient, when it spots the possibility of obtaining a right, a privilege, a prayer hall, a mosque, a reduction in working hours during Ramadan, a vacation for a pilgrimage to Mecca, etc. But members of UCOII do not weigh into the issues that are being debated in Italy. The problem of the value of the family and of homosexual couples seems to not interest them. This is a sign that they are not carrying forward a project of integration, but of revindication. It must be said that the question of de facto couples has never been put forward, either in the past (obviously) or in this day and age. Even more than is the case in Christianity, Islam puts the accent on procreation in marriage, and secondly on sexual pleasure, which falls exclusively under the framework of legality, whether in terms of marriage or concubinage. Outside of legal marriage or recognized concubinage, any sexual act is a grave sin, and this according to all Islamic schools of legal thought, whether Sunni or Shiite. Lets consider therefore what is Islams official position (as expressed in the most important schools of law) with regard to homosexuality; then, what is the reality in the Muslim world (yesterday and today) on the question of homosexuality; and lastly, what is the current legislation in various Muslim countries. The Koran and the Hadith on homosexuality

Islam has always been merciless on homosexual relations. Yet there is silence in Italy among Muslims on civil unions and homosexuality. There is a kind of manipulation of Islam on the part of liberal progressivism. If Europe and America want to change the concept of family, they must take account of universal religious traditions.

Multiculturalism and Islam; Civil Unions and Homosexuality

by Samir Khalil Samir, SJ In the Koran, anal relations are considered a very serious sin. The biblical story of Lot (Genesis 19) is told 6 times in the Koran, an exceptional number of times which demonstrates its importance, and is always condemned absolutely: Koran 7, 80-84 ; 11, 77-82 ; 15, 58-79 ; 26, 160-174 ; 27, 54-58 ; e 29, 28-35. According to Muslim tradition, these six texts date back to the Mecca period (610-622), actually to what scholars of Oriental studies call the third Meccan period which covers the years 619-622. According to editions in Saudi Arabia, these chapters correspond respectively to chapters 39, 52, 54, 47, 48 and 85. The condemnation of the actions of the people of Sodoma is unremitting. For example, Koran 29 (The Spider), 28-29: And when Lot said to his people: Most surely you are guilty of an indecency which none of the nations has ever done before you; you lust after males. According to the Tradition of Muhammad (Sunnah), homosexuality, both male and female, whether active or passive, is equivalent to adultery, and is thus punishable by death. Doctors of the faith (ulama) usually refer to 3 hadith, which speak of liwt (a word that derives from Loth), i.e. rela-

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Multiculturalism and Islam; Civil Unions and Homosexuality

tions between two males (but it also generally means homosexuality), or of sihq, i.e. relations between two females. The first hadith says When a male mounts another male, Gods throne trembles. The second says Kill the person who is active and the person who is passive. The third deals with lesbians: The sihq of women is fornication (zin). Furthermore, anal relations with ones own wife is condemned by a hadith: Cursed is he who approaches his wife from behind (Imam Ahmad Collection, 2/ 479). Homosexuality is often practiced, throughout Arab and Islamic history, between an adult and an adolescent boy. A hadith says to mistrust young adolescents, because they are a greater source of damage than young virgins. A story is told of Imam Sufyn al-Thawr (died 783) who fled from some baths one day, asserting on the question of sexual temptations that if every woman has a demon who accompanies her, then a beautiful young man has seventeen of them. The famous Hanbalite jurist, Ibn al-Jawz, (died 1200) appears to have said, Those who claim to not experience any desire when they look at beautiful boys and young men are liars, and if we believed him, we would seem him as an animal, not as a human being. In classical Arabic poetry, there is an abundance of poems on love for young men, and in fact many would go to monasteries to contemplate young novices! A reflection of this love for boys is also found in the Koran. In the description of Paradise in Sura 56, 12-19, we read: In the gardens of bliss, many from among the old, a few from among the recent, on thrones decorated, reclining on them, facing one another. Round about them shall go the eternally young, with goblets, pitchers and cups of pure drink; which shall give neither headaches nor drunkenness. And also in Sura 52, 21-24. And (as for) those who believe and their offspring follow them in faith, We will unite with them their offspring and We will not diminish to them any of their work; every man is responsible for what he shall have wrought. And We will aid them with fruit and flesh such as they desire. They shall pass between them a cup immune to vanity and sin. And round them, to serve them, shall go boys similar to hidden pearls. The Koran thus completely condemns homosexuality and equates it to adultery. The tradition of the Prophet of Islam accepted by the ulama explicitly says that it deserves death. Practice of homosexuality was however frequent. Islam authorizes chaste love with boys, as long as there was no physical contact. And according to a saying (hadith): He who loves and remains chaste and hides his secret and dies, dies a martyr, that is for having resisted the greatest of temptations. Official position of Islam on homosexuality, yesterday and today There are five juridical schools in the Muslim world today: 4 are Sunni (Hanafite Malikite, Shafite, Hanbalite) and the fifth, Jaafari, is Shiite. The Hanafite school does not consider homosexual relations to be adulterous, but leaves punishment to the discretion of judges. The other four schools consider it to be adultery and condemn the two partners to death. As with adultery, there must be 4 male witnesses or 8 female witnesses. Imam Ysuf al Qaradwi, the scholar most accredited with modern Sunni Islam, writes Islamic jurists have had opposing opinions on the punishment for this abominable practice. Should punishment be that foreseen for zina (fornication), or should both the active and passive participants be killed? Even if such punishment can seem cruel, it has been recommended to maintain the purity of Islamic society, and to cleanse it of perverted elements ((Alhall w-al-harm f l-Islm - The licit and the illicit in Islam). How is sharia, the Islamic law, being applied in the Islamic world? In seven nations, homosexual relations are officially punishable by death: Saudi Arabia, Iran, Mauritania, Sudan, Somalia, Somaliland, Yemen and Afghanistan at the time of the Taliban. In many countries, homosexuality is punished with incarceration, or corporal punishment, as in Bahrain, Qatar, Algeria, Maldives, etc. In some countries (Turkey, Jordan, Egypt, Mali, etc.), homosexuality is not prohibited as such, but gays can be condemned for offending public morality, as happened in Cairo on May 11, 2001, when 52 men were arrested on board the Queen Boat Nightclub, anchored in the Nile. Iran is the country where the situation is of the greatest injustice: since the Islamic revolution, the Iranian government has executed more than 4000 people accused of homosexual relations. On this, as on many other points, Islam is in contradiction with the Universal Charter of Human Rights, due to the confusion made between ethics and law. A religion can consider an act to be a serious
Multiculturalism / from p.26

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EDITORIAL

For Whom the Votes Count

ecent Philippines history is a standing witness to the fact that there have been certain elections which were anything but honest and credible. Such is especially true when talking of the 2004 national elections. Their eventual and lasting results have become rather predictable. There is division among the people. Public disgust and distrust continue to haunt the citizens. There is persistent socio-political instability productive of poverty and underemployment. Such public adversities adamantly refuse to disappear notwithstanding all glorious and repeated claims to the contrary by the present administration. There appears to be one signal truth which is a distinct teaching that such basically dishonest and unacceptable elections have brought to fore. It is good to point out this reality in the Philippine electionsirrespective or whether those now holding political power and influence accept it or consider it pure garbage. There is both wisdom and prudence in knowing the truth and remembering the teaching. This: in elections held in this country, it is not really the voters and the number of their votes that make political candidates win or lose. Rather, it is the counters

of the votes who make candidates as winners or losers. In other words, it is good for a candidate to have many voters. It is however best for them to have good counters. It is good for political parties to proclaim their grand platforms and for their candidates to mount vigorous and unrelenting campaigns. To spend millions for their tri-media advertisements, to shake millions of hands, smile left and right, and to convince as many people as possible to vote for them when election day comes. But at the end of the day, what will make them actually win or lose are the three following considerations: Who are the ones counting the votes from the precinct to the COMELEC levels? Which one of the two or three people in-charge of counting the votes have they contracted? How much are they willing to pay to all those counting the votes for every thousand votes taken away from others and credited to their names instead. The Philippines is not rated number one in corruption all over the Asian continent for nothing. Which to say, the votes count most for those who are willing to be corrupt the most.

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Seizures and Imprisonment for Christians Accused of Illegal Religious Activities

ASTANA, Kazakistan, March 14, 2007 Seizures and imprisonment for the Baptist Church which persistently refuses to register itself as is required by Government law: Pastor Fauzi Gubaidullin ended a three-day administrative prison term on 10 March for leading his unregistered Baptist church in the southern city of Shymkent. Congregation member Yuri Pfafenrot told Forum 18 News service We cant agree to having our church closed down. Kazakistan requires that all religious groups are registered. But the Council of Baptist Churches refuses to request registration, which it sees as State interference in its internal affairs. Kanat Nalmagambetov, head of the Internal Affairs Department at the Shymkent city administration, insists that any religious organization must be registered as this is the law. Pfafernrot explains that the State seeks to control religious communities through their registration. officials want to know how many faithful there are, who prays and how much money is collected. We cannot accept this form of interference, which is a veritable control mechanism. The Shymkent Baptist community was banned for 3 months in 2006, but the circa 40 members continue to meet. On March 7th their leaders Gubaidullin and Dengof were arrested and immediately put on trial. Believers protested that charges against Gubaidullin were laid before the appeals court judgment was passed. Pfafenrot now fears that the authorities will bar access to the Church which is the private property of congregation members and maintain that they (the authorities) have no right to do so in private property. Meanwhile in Northwest Aktobe Baptist preacher Andrei Grigoryev refused to pay fines amounting to 53.980 tenge (circa 430 dollars) for illegal religious activities. February 24th executors seized a washing machine and a car to pay the fines. Kazakhstans Human Rights Ombudsperson, Bolat Baikadamov, agrees that the law on the obligatory registration of religious groups is unjust and adds that We appealed to the government last year to remove it, but without success. (AsiaNews/F18)

Another Scandal Hits Research into Cloning

by Theresa Kim Hwa-young SEOUL, South Korea, April 10, 2007A new, big scandal has hit South Korean scientific community and its research into cloning. After the scandal of the false discoveries of the pioneer of cloning Hwang Woo-suk, Seoul National University said the schools Committee on Research Integrity has begun investigating the research team led by professors Lee Byung-cheon and Shin Nam-sik, who on March 26 claimed they had cloned two wolves. The team announced on March 26 that it had produced the worlds first cloned wolves in October 2005, and that the two females have survived for more than one year and five months. Shortly after the research was made public, a group of young scientists claimed the paper contained manipulated statistics to exaggerate the success rate of the cloning. The University decided to investigate: they are accused of having intentionally omitted a reference to earlier research and used some inaccurate terms, to exaggerate the success of their research. Following the attack, both professors admitted the inaccuracies but maintained that the fault lies with the magazine that published their report. According to Lee, none of the numerous errors found in the report were intentional. Lee was one of the key members of Hwang Woo-suks research team, which faked data in human stem cell cloning research, and was forced to bow to international pressure to withdraw their research and admit that results were fabricated in the laboratory. Because of his role in the Hwang scandalwho is currently on trialLee had been suspended for three months from his post. Moreover, he currently has to answer to charges of fraud and charges of misappropriating research funds. Kuk Young, chief of the universitys Office of Research Affairs, yesterday apologized to the public that another university research team faced an ethics charge: We apologize for failing to create a perfect system, but it is impossible to verify all of the research papers. We will do our best to improve the review system. (AsiaNews)

Catholic Compendium now Available in Russian

MOSCOW, Russia, April 3, 2007As Pope John Paul II requested, a Russian version of the Compendium of the Catechism of the Catholic Church has been published and will be presented on Tuesday at the Cathedral of the Immaculate Conception in Moscow. For Msgr. Tadeusz Kondrusiewicz, archbishop of the Diocese of the Mother of God in Moscow, the new edition is a source that conveys clearly and precisely the essence of the Catholic doctrine, which one can turn to in order to get a coherent and authentic idea of the faith and morality. The prelate expressed hope that the Compendium would become very popular and serve as an effective instrument of evangelization and strengthening of Christian faith and contribute to cooperation between the Catholic and Orthodox Churches in preaching and protecting Christian values. The Catechism of the Catholic Church contains the official teachings of the Church and was John Paul IIs idea. The first edition dates back to 1992. In 2003, the Pope decided that a Compendium to the Catechism be published so that anyone interested in the basic tenets of the faith could study them. But the task of presenting the Compendium fell on Pope Benedict XVI on June 28, 2005. Divided in four parts, the book offers a clear but simple history of the Catholic faith in the form of a dialogue between the catechist and his listeners. The first Russian edition will be 216pages long and will be printed in 3,000 copies. The Russian version of the actual Catechism of the Catholic Church has 814 pages. In the last ten years it has already run to six editions for a total of 12,000 copies, this according to Jean-Francois Thiry, director of the Spiritual Library Cultural Centre. (AsiaNews/Agencies)

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IMPACT April 2007

N E W S FEATURES

A Thousand Dollars for the Lives of Three North Korean Children

VIENTIANE, Laos, April 13, 2007Laotian police is demanding a thousand dollars to release three North Korean children detained at its border as they fled Kim jong-ils Stalinist regime, according to Life Funds for North Korean Refugees. A spokesman for the Tokyo-based organization said that the NGO would not pay, fearing that payment would set off a bounty hunt for North Korean refugees. Life Funds Chairman Hiroshi Kato met the childrena 12-year-old boy, his 14-year-old sister and another girl of 17 in a prison and said they were in a panic after a visit by North Korean consular staff, who threatened severe punishment when they are repatriated. They were arrested 14 weeks ago while crossing the Mekong River into Laos with the intention of continuing on to Thailand and, ultimately, starting new lives in the US. Their three-month sentence is over but they remain in prison because the police still expects payment. Groups like ours are short of resources, and we are very concerned that paying bribes or bounty money could set a precedent that would see Laotian border police hunting down North Korean refugees, said Kim Sang-hun, an international human rights volunteer from South Korea. Its a lot of money by local standards. But what worriers Chairman Kato is the fact that under North Koreas criminal code, a sentence of 11 years forced labor is possible, although they could also be sentenced to death. Mr. Kato criticized other governments for refusing to intervene. He is especially scathing about the South Korean embassy which is interested in helping only defecting party officials or members of North Koreas military. Letters by the three children have been brought out of the prison, with Kim Hyang, 14, saying: I am writing as the last chance of a drowning person who will clutch at a straw. The North Korean embassy interrogated us and took down all the information on April 6. We are unfortunate children who came here in search of freedom and are now at risk of losing our lives. Kim concluded her letter with a plea: If any person can give us that freedom, we will remain grateful [to them] for the rest of our lives. We can accept anything except going back to North Korea. (AsiaNews/Agencies)

The First Catholic Church in Doha in over 14 Centuries

DOHA, Qatar, March 30, 2007Work has begun on the first Catholic Church in Qatar, which after 14 centuries has finally received permission to open a place of worship in the country. The building which lies south of the capital will not be open to the public, instead it will draw together in prayer Qatars mainly foreign Catholic community. Future Parish priest Fr. Tom Veneracion, tells AsiaNews: After over 20 years of making formal requests to the authorities, the government has finally granted the Christian confessions land to build their own places of worship. The Catholic community were given the largest piece of land, because our presence here goes back down the centuries and also because our community is the largest, now numbering over 100 thousand faithful. He adds, the Church land was given to us by Emir Amir Hamad bin Khalifa Al Thani, who in recent years has promoted a politics of inter religious dialogue while at the same time maintaining the laws which forbid any attempts to convert the local population, for the most part Muslim, to any other religion. This really is the only great limit to our pastoral work, but we must comply. The Church will be dedicated to Our Lady of the Rosary. Roman Catholics from all over the Arabian Peninsula - many of them migrant workers - are helping to pay for the $15m building, which is scheduled to open at the end of the year. The priest who has been working in Doha for the past three years is originally from Manila: Up until now we have been gathering to pray in our homes and in the small chapels inside the American and Philippine campus in Doha. Together with all the Catholics who live here we are really delighted at the idea that soon we will be able to celebrate mass in a true Church, sign of our presence in this land. He continues that Qatars Catholic community, is free but isolated. We are growing in number each year, but in no way can we carry out our apostolic mission among the local community. In a way this guarantees stable relations with the government. However it also limits our mission. Qatar has a population of about 750 thousand, mainly of Islamic faith. The government reestablished its relations with the Vatican only in 2002, and for almost 15 centuries has opposed the construction of Christian Churches under pressure from the wahabi who hold a majority in the country and see them as a profanation of the holy land. (AsiaNews) Volume 41 Number 4

Aging Population Creates Economic Problems, Vatican Envoy Reminds UN

NEW YORK, April 12, 2007The Vaticans envoy to the UN has warned that demographic trends point to an emerging problem for economic development, as workers will be required to support an aging population. Speaking to an April 10 session on population and development, Archbishop Celestino Migliore said that the economic problems created by declining birth rates should be addressed by efforts to provide education and support for young workers, increasing their productivity. The archbishops English-language address was summarized by the Vatican on April 12. As the worlds population ages, the archbishop said, an increasing number of elderly people will lay a heavier burden on the active population. In the long run, he said, that problem must be addressed by programs that foster respect for human life in all its stages. In Africa, Archbishop Migliore observed, the aging of the population is not as acute, and that fact should hand that continent an unprecedented advantage in economic terms, as a young and numerous workforce should be available to it until at least 2050, while the demographic dividend in most other regions will have run out. The time is ripe, therefore, for prudent investments in Africas economic development, he said. The best method of helping Africa escape poverty, the Vatican envoy continued, is through investment in education. Investing in people in this way, he said, especially in education, is surely to be preferred to legal imposition of limits, to artificial corrective measures and drastic policies, and to the unacceptable practice of eliminating fetuses, especially females, in order to limit population growth. (CWNews)

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ARTICLES
Multiculturalism / from p.23

offence against God (a sin), and no one can prevent someone from saying soas instead shamefully happened in the European Parliament with Italian M.P. and E.U. Commission-candidate Rocco Buttiglione. But law cannot always correspond with ethics. Ethics aims at the perfection of behavior, and must propose an ideal which will always been difficult to reach, but serves as a guide for man. Law indicates the minimum limit after which one can speak of a crime. Furthermore, and this is another crime, the media exercises unacceptable and immoral pressure on homosexuals: in the case of the 52 gays in Cairo, the press published their names, addresses, telephone numbers, and photos: this, and not homosexuality, would have merited incarceration. There is also a question of incoherence: Islamic moral represses homosexuality, but people usually tolerate it. It is not rare, for instance, in Egypt between an adult and a young man. It is so widespread that we have two terms in Arabic to indicate the active and passive parts (ars e khawal) of a couple. Conclusion: defending the family for the sake of dialogue with Islam I find that there is not much debate in Europe among Muslims on the question of homosexuality and on the value of the family as the union between a male and a female. I have only found an inter-religious statement issued in Lyon, France, in favor of the family. It is not a question, they say, of a debate on society, but of an unprecedented superior choice in humanitys history, given that the family as a union between a man and a woman is a gift that must be passed on to future generations. The letter goes on to say that the family is very fragile today, because adults are not able to help young people build their future. How can they acquire a solid formation, face the future with hope, respect the duties of a profession and build their own balanced family if the institution of marriage is relativized? In conclusion: 1. Religions and philosophies have the right to have their own scale of values, to consider that such and such an act is moral or immoral, virtuous or sinful. Every man has this right. On the condition however that such moral judgment does not affect judgment on the person and behav-

ior in his regard. The act is one thing, the person is another. 2. Religions have the duty, if they want to be of help to human society, to periodically, constantly, re-examine their positions, both in the light of foundational texts and of contemporary reflection. As Pope Benedict puts it: faith and reason must be harmonized and are inseparable one from the other. 3. Islam in particular is going through a phase of returning to its origins, to protect itself from a West that it judges to be irreligious and atheist. It faces the easy risk of regression. To achieve the harmonization between faith and reason, it is indispensable that faith not be explained only by men of religion, as our jargon goes (rigil al-dn), but also by scholars of scientific and humanistic disciplines. The drama of contemporary Islam is the dichotomy within the community, the umma: those who lead (or should lead) the community study only religious sciences and whatever explains these; those doing other studies do not interfere on the intelligence of faith. 4. The concept of family has had an almost unanimously recognized meaning ever since the existence of man, namely as the nucleus composed of a man and a woman with their children. The concept can extend to relatives of varying degrees, but the nucleus remains such. The fact of homosexuality has always existed in human history, which has tolerated it without legitimizing it. The West is proposing a new approach to the concept of family, presenting it as progressive. Being such a fundamental matter, it would be necesRe-living / from p. 13

sary to hold in account not only national opinion, but also the approach held by humanity as a whole. Europe and America (or parts of these) cannot think of themselves as the motor of humanity and of its progress: this can be true at the technological and scientific levels, not at the ethical and philosophical level. 5. Western behavior on matters pertaining to the family and to sex confirms Muslims in the idea that Western civilization is decadent, and they attribute this decadence to the loss of faith and religious practice. The more determined element reacts violently against this evil. How does one explain to traditional Muslims (the majority of them) that modernity is replete with values (even if there are deficiencies as in any human reality), if what appears of this civilization is contrary to certain recognized values? Islams battle against the West, seen as depraved, will continue, taking on violent forms, because Western behavior violates the conscience of the Muslim world on important points. 6. I would add a final question. Why, when it was a question of removing some visible signs of Christian tradition (the crucifix, nativity scene, etc) numerous voices were heard using the argument of avoiding offence against Muslims (as if a nativity scene were an offence to them!), and when it is a question so fundamental to them, there is no such talk? It is not perhaps that the liberal world is exploiting Muslims only when it suits their own opinions? This is not respect, but manipulationand Muslims (or also Arabs) are not so stupid to believe in it.

(Lk. 24/45). He told them to remember: Remember how he told you, while he was still in Galilee, that the Son of Man must be handed over to sinners, and be crucified and on the third day rise again (Lk. 24/6). And they remembered. Seeing the empty tomb, they remembered. The Easter Celebration followed by six weeks called post Easter is one long season of remembering of the Church. The season includes the many apparitions of the Risen Lord to strengthen the Christian community with the significance of Easter for life. The gift of Easter is what Christ gives to whomever he appears Peace be with you (Jn. 20/21), the peace which enables even a doubting Thomas to believe and

say My Lord and my God (Jn. 20/28). The gift of Easter is what the disciples then received, and the whole Church now receives: Receive the Holy Spirit, (Jn. 20/ 22). The gift of Easter is in being able to say once more to God Yes, Lord, you know that I love you (Jn. 21/15) and to say also to one another Yes, and I love you too. The gift of Easter is to see Jesus again, to remember what He taught and did, to live and celebrate our resurrection in Jesus. Yes, indeed, the Lord is risen as he has foretold. Alleluia. +ANGEL N. LAGDAMEO Archbishop of Jaro CBCP President April 8, 2007

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IMPACT April 2007

FROM THE B L O G S

2007 Government Debt: Pesos 3.82 Trillion

million pesos while sizable is still, imaginable, still countable to relatively many people. A billion pesos become already difficult to count and even highly improbable to have for the big majority of Filipinos. But a trillion pesos this is definitely an amount that baffles the mind of almost all Filipinos. For the present administration however, trillions of pesos are peanuts. And this is especially true when Malacaang indulges in incurring debts from all possible local and international sources. There is one thing both interesting and disgusting in this matter of national debts. This: The government incurs the debt at will while the people make the payments per force. No big deal if the foreseen national debt this year has a mind-boggling total estimate of pesos 3.82. So what if the debt becomes much more in the years ahead. In fact, to incur more and bigger debts has become a matter of course for the present administration. The principle and the practice remain the same: the government owes and the people pay. The government is wallowing in money while the people are suffering from hunger and want. No Filipino is spared from paying taxes from birth to death. It is not enough that those who are able pay direct taxes. It was not enough that even the poorest paid value added tax for all consumer goods they need. They are now even required to pay the infamous e-vat for exactly the same items they consume. Rice and corn, clothes and shoes, milk cotton and diapersnot to mention gasoline, fuel, and all other consumers items are infallibly taxed and a good number of poor people do not even know that the water they drink and the medicine they need, are all taxed by the government, direct and indirect taxes are all meant not only to pay for BIG government expenses but to pay as well for also big government debts. The truly disturbing fact is that the present administration has been long since making money by deliberately and resolutely marketing abroad people them-

selves. It is not a secret that the country is kept financially afloat by the taxed remittances of OFWs, a good number of whom are working like veritable slaves. So on goes the ominous and odious reality in this country. The present administration goes on borrowing money while the citizens continue paying with their hard earned pesos. And where does all the money go? This is another thorny issue, another sad story, another sorrowful mystery.
www.ovc.blogspot.com

Honest and Credible Elections

n the occasion of the forthcoming May 2007 elections, it can be readily said that all Filipinos of goodwill, the young people in particularare ardently hoping that the political exercise will be honest and credible for a change; and understandably so. They well know and still remember the shame and infamy that accompanied the 2004 National Elections. This well-marked event of the country is definitely not something Filipinos can be proud of. Their dignity as a people has been trampled upon as their key leaders made them appear dumb and blind. The people then became deeply divided. The country was greatly disturbed. There was distrust and anger in the land. The present is still adversely affected. In fact, the distinctly shameful particulars that went with the 2004 elections are still remembered, still invoked, and still brings disgust and animosity when recalled. The present and urgent key question these days is in substance one and the same: may the people really expect a basically honest and sufficiently credible elections? No. They are not asking for a perfect election process espe-

cially in the writing and counting of votes. No. They are neither expecting a very orderly and altogether peaceful election. But yes. They are anxious and desirous of having even but a basically honest and sufficiently credible elections this coming May 2007. It is the least that people like to witnessfair and credible elections. Even this early however, there are already marked indications that the forthcoming elections might not even meet the minimum expectation of the common people in the country, needless to say this is once again bad news for the forthcoming supposedly democratic exercise. The names of some smooth operators are already being mentioned. There are also indications that even certain government institutions have began working to favor the pro-administration congressional candidates. It is not a secret that illegal gambling money is funding the election expenses of certain aspirants for public office. There is also the founded suspicion that even public funds are helping promote the candidacy of pro-government candidates.
www.ovc.blogspot.com

Volume 41 Number 4

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FROM THE I N B O X

The Cherry Tree

WHEN George Washington was about six years old, he was made the wealthy master of a hatchet of which, like most little boys, he was extremely fond. He went about chopping everything that came his way. One day, as he wandered about the garden amusing himself by hacking his mothers pea-sticks, he found a beautiful, young English cherry tree, of which his father was most proud. He tried the edge of his hatchet on the trunk of the tree and barked it so that it died. Some time after this, his father discovered what had happened to his favorite tree. He came into the house in great anger, and demanded to know who the mischievous person was, who had cut away the bark. Nobody could tell him anything about it. Just then George, with his little hatchet, came into the room. George, said his father, do you know who has killed my beautiful little cherry tree yonder in the garden? I would not have taken five guineas for it! This was a hard question to answer, and for a moment George was staggered by it, but quickly recovering himself he cried: I cannot tell a lie, father, you know I cannot tell a lie! I did cut it with my little hatchet. The anger died out of his fathers face, and taking the boy tenderly in his arms, he said: My son, that you should not be afraid to tell the truth is more to me than a thousand trees! Yes, though they were blossomed with silver and had leaves of the purest gold!
rowena.dalanon@cbcpworld.net

A Glass of Milk
ONE day, a poor boy who was selling goods from door to door to pay his way through school, found he had only one thin dime left, and he was hungry. He decided he would ask for a meal at the next house. However, he lost his nerve when a lovely young woman opened the door. Instead of a meal he asked for a drink of water. She thought he looked hungry so brought him a large glass of milk. He drank it so slowly, and then asked, How much do I owe you? You dont owe me anything, she replied. Mother has taught us never to accept pay for a kindness. He said ... Then I thank you from my heart. As Howard Kelly left that house, he not only felt stronger physically, but his faith in God and man was strong also. He had been ready to give up and quit. Many years later that same young woman became critically ill. The local doctors were baffled. They finally sent her to the big city, where they called in specialists to study her rare disease. Dr. Howard Kelly was called in for the consultation. When he heard the name of the town she came from, a strange light filled his eyes. Immediately he rose and went down the hall of the hospital to her room. Dressed in his doctors gown he went in to see her. He recognized her at once. He went back to the consultation room determined to do his best to save her life. From that day he gave special attention to her case. After a long struggle, the battle was won. Dr. Kelly requested the business office to pass the final bill to him for approval. He looked at it, then, wrote something on the edge and the bill was sent to her room. She feared to open it, for she was sure it would take the rest of her life to pay for it all. Finally she looked, and something caught her attention on the side of the bill. She read these words ... Paid in full with one glass of milk. (Signed) Dr. Howard Kelly. Tears of joy flooded her eyes as her happy heart prayed: Thank You, God, that Your love has spread broad through human hearts and hands. Theres a saying which goes something like this: Bread cast on the waters comes back to you. The good deed you do today may benefit you or someone you love at the least expected time. If you never see the deed again at least you will have made the world a better place - And, after all, isnt that what life is all about?
rowena.dalanon@cbcpworld.net

Why Worry
For months I noticed the painted rock that sat on Karens coffee table. The rock was painted and its face had a smile that just made you smile when you looked at it. I examined the rock and painted on the bottom was why worry. Curious I asked Karen where she got the rock. She told me that during a very stressful time in her life, a friend that she worked with gave her the rock. Her friend told her that when she looked at this rock, she was to remember not to worry so much. Her friend called it her worry not bug. There was a poem with the rock, she went and got it and as I read the poem I thought how true it was: 40% will never happen, for anxiety is the result of a tired mind, 30% concerns old decisions which cannot be altered, 12% centers in criticism, mostly untrue, made by people who feel inferior, 10% is related to my health which worsens while I worry, and only 8% is legitimate, showing that life does have real problems which may be met head-on when I have eliminated senseless worries. Karen went on to explain that she used to worry about everything and everyone. She now uses the rock as a reminder not to worry about the things she cannot change. She also went on to tell me that when she finds herself worrying, she asks herself what percentage this worry is. Most of the time she found what she was worrying about was the 40% - things that will never happen.
rowena.dalanon@cbcpworld.net

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IMPACT April 2007

B O O K REVIEWS

To Jesus Daily Through Mary

John Bautista de Mayo This book is spread in four volumes of daily spiritual readings; one volume per quarter. At the preface, the author prenotes that the volume is a compilation of spiritual reflections which aims to helping strengthen the devotion to the Blessed Mother whose help we can always rely on, as only a mother could, in accepting the inevitable contradictions of daily life. The reflections are well written according to the rhythm of the spirit but with the intellect not very far behind; one would think that it is scholarly assembled complete with reference materials which, for curious spiritual readers, may possibly snatch an intellectual digression from a contemplative heart. This book offers a good daily meditation for the clergy, the religious and the laity. It is one of the best there is today. The only downside with this first edition is that the font is too small for a content that is too big.

Passion for Christ, Passion for Humanity

Acts of the Congress on Consecrated Life Finally, after almost ten years since Pope John Paul IIs Apostolic Exhortation on the consecrated life, Vita Consecrata, the First International Congress on Consecrated Life was held in November 2004 in Rome. It was organized by the Union of Superiors General and the International Union of Women Superiors General. That congress was a trailblazer; a honing of new perspectives towards living a consecrated life amid present realities. The congress was a deepening of commitment to walk courageously so that our presence, says Sr. Therezinha Joana Rasera, SDS, may nourish hope for a future of greater justice and solidarity, where political, economic, affective, religious and other relationships will be in accord with the plan of Gods kingdom This book which is published by Paulines Publishing House records not only the proceedings of this congress but a redefinition of commitment.

The Star in My Heart

Joyce Rupp This book is an easy reading. Reading this stuff is a bonus after going through the rigors of Lent and Holy Week. Its a womans tale beautifully woven in verses and meditation so that one sinks deeply to review a personal spiritualityor the lack of itas the pages of the books unfolds a different kind of Sophia, a wisdom not borne of intellectuality but of sentiments and warm affection. The Michigan Catholic reviews: This book would make an excellent tool for womens study groups or for persons looking for a more contemplative and inward searchRupps stories are exceptional and each chapter begins with a mandala and ends with sensitive journaling, discussion starters. This book is meant to be slowly and deliberately read, so as to feel Sophias life-giving energy. Joyce Rupp is member of the Servants of Mary (Servite) community. She is popularly referred to as a spiritual midwife.

Why Marriages Fail

Archbishop Oscar V. Cruz, JCD This volume is a commentary on incapacity for marriage. As the author admits, it is primarily written for theology seminarians, canon law students and the judicial staff of matrimonial tribunals. But highly canonical as the book may seem, this may actually be helpful even for those in the family and life apostolate, those involved in marriage counseling and cana conferences. Expectedly, every page of this book is replete with canonical terms. But one thing good with the author is he always finds a way for clarity in expression and precision in the choice of words. Canon law books, just like canon lawyers are not so easy to grapple with. But in this book, Archbishop Cruz arranges his thoughts logically in a manner of pastoral simplicity.

Volume 41 Number 4

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ENTERTAINMENT

CATHOLIC INITIATIVE FOR E NLIGHTENED MOVIE APPRECIATION

Title: THE PURSUIT OF HAPPYNESS Running Time: 117 mins Lead Cast : Will Smith, Jaden Christopher Syre Smith, Thandie Newton, Brian Howe, James Karen, Dan Castellaneta Director: Gabriele Muccino Producers: Todd Black, Jason Blumenthal Screenwriter: Steven Conrad Music: Andrea Guerra Editor: Hughes Winborne Cinematography: Phedon Papamichael Distributor: Columbia Pictures Location: USA Technical Assessment: Moral Assessment: CINEMA Rating : For viewers of all ages

Chris Gardner (Will Smith) was a math whiz in high school but never had further education. Now married and with a young son Christopher (Jaden Christopher Syre Smith, Wills real-life son), Chris makes a living selling bone-density scanning machines but even with his wife Linda (Thandie Newton) working at two jobs,

they can hardly make both ends meet. Finally his frustrated wife leaves home, leaving Christ and his son to fend for themselves. With such heavy financial burdens and having only each other they are evicted from their home and left with no choice but to sleep in welfare institutions

and on the streets. But the persevering Chris gets a break when he impresses a high-ranking corporate man by solving the Rubrik Cube puzzle. Based on a true story, The Pursuit of Happyness is half comedy and half drama that makes use of but a handful of actors. Outside of the father and the son roles that form the essence of the story, the rest of the actors, however, are given limited screen time. There is obviously good chemistry between the two Smiths--it seems they did not need to act to perform--although delving deeper into their characters could have improved the movie and turned it from good to great. Director Gabriele Muccino captures and highlights in a dramatic context the nuances of the father-son relationship. The Pursuit of Happyness is definitely not Oscar material but it is worthy of the viewers time and it merits our support for its message: persevering in faith against all odds, fighting for your passions and principles despite the personal hardships encountered. The movies main achievement is bringing the real-life story of Chris Gardner to the theaters and voicing its message to the whole world. The whole family will find an uplifting story in the movie though it would be especially good for fathers and sons to see the film together.

ANSWER TO THE LAST ISSUE: OUR SOULS MAY LOSE THEIR PLACE AND EVEN DISTURB OTHER PEOPLE'S IF WE ARE ALWAYS TRIVIAL ACTIONS - WHICH OFTEN ARE NOT REAL DEFECTS AT ALL, BUT WE CONSTRUE THEM WRONGLY THROUGH OUR IGNORANCE OF THEIR MOTIVES. - ST. THERESA OF AVILA QUOTES IN QUIZ Booklets available at BOOKSALE stores in SM, Robinsons and selected malls in Manila. For mail order text 0919 2803036.

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IMPACT April 2007

N E W S BRIEFS S. KOREA IRAN JAPAN AFGHANISTAN

Fire gutted Asias larg- Country seeks bids for Blogs for evangelization HRW: Civilians bear est Benedictine monas- nuclear plants gaining popularity cost of rising insurgent tery attacks The government of Blogging is becoming
Investigators are trying to figure out what sparked a fire at a historic and Asias largest Benedictine monastery in Waegwan, this country. Officials say every piece of fire fighting equipment in the community was on the scene of the 5-hour blaze, but nothing could be done to salvage the building owned by the Benedictines of Sankt Ottilien Germany, which, with its 136 monks is the largest Benedictine community in Asia. At the main House in Waegwan, there are usually about 75 monks, and other communities dependent on the Abbey exits in various parts of the territory. Iran is seeking bids to build two nuclear plants near the southern port city of Bushehr. The announcement comes amid a standoff with the West over Irans nuclear ambitions. Ahmad Fayyazbakhsh, deputy chief of Irans Atomic Energy Organization, said firms from the world, including the United States could bid on the project. more effective in reaching the Japanese youth for evangelization as Church leaders here have set up their own Weblogs and gaining growing interest contact and blog questions from the Internet surfers. Bishops Isao Kikuchi of Nigaya diocese and Kenjiro Koriyama of Kagoschima are just two of the many prelates and priests who update their blogs regularly. Getting much feedback from the public, the initiative is said to have became interactive for an exchange of idea and opinions. The Catholic community in Japan has decided to focus attention on evangelization on the web as a new forum for announcing the Good News.
PALESTINE

NEPAL

Group urges end to antigay violence

A human rights group called on the Nepalese government to stop antigay violence by its cadres. In the most recent known example of discriminatory attacks recently, Maoist soldiers allegedly detained a woman and a teenage girl accused of having a sexual relationship. Human Rights Watch (HRW) said the kidnapping shows the need for all parties in Nepal to endorse protections for full equality, including for lesbians and gays, in the new constitution to be drafted later this year. As Nepal tries to recover from a decade of conflict, its leaders should make it clear that no ones rights are disposable, said Jessica Stern, researcher in the Lesbian, Gay, Bisexual and Transgender Rights Program at HRW.

Civilian deaths from insurgent attacks here rose dramatically over the past 15 months, and many were the result of insurgents failure to respect the laws of war, Human Rights Watch (HRW) said. In a report, the group described how Afghan insurgent groups, primarily Taliban and Hezb-e Islami forces, sharply escalated attacks in 2006 and early 2007. The report shows how insurgents have repeatedly, directly targeted civilians for attack, and how even attacks directed at Afghan and international military forces have been launched without due regard for civilians.
IRAQ

BELGIUM

Turkish intrusion in North Iraq would mean war

Turkeys intrusion into the north of Iraq to conduct a military operation against Kurdish separatists based there is equal to a declaration of war, an official in Iraqs Kurdish autonomy said. The Turkish Army chief of staff said it was necessary to carry out a military operation against Kurdish insurgents in northern Iraq following the death of 13 Turkish servicemen in a fight against the separatists. If Turkey starts an Army operation on Kurdish soil, it would be treated as a direct declaration of war on Iraq as a whole, said Kemal Kerkuki, deputy parliament speaker of the Kurdish parliament.

Hijacked helicopter used in jailbreak

Two men who pretended as tourists hijacked a helicopter April 15 and forced the pilot to land in a prison courtyard, where they picked up an inmate in a dramatic jailbreak. The accomplices paid for a helicopter ride at an airstrip east of Brussels. After the takeoff, they produced a pistol and handgrenade, ordering the pilot to fly to Lantin prison outside Liege. The fugitive is a Frenchman who had previously escaped from prisons in France and Spain.

Group says it killed British journalist

A previously unknown Palestinian group said on March 15 it had killed British Broadcasting Corporation (BBC) Gaza correspondent Alan Johnston, 42, kidnapped more than a month ago by gunmen in Gaza City, but the claim could not be confirmed. In a statement sent to news organizations, The brigade of Tawheed and Jihad said it killed Johnston to support demands for the release of Palestinian prisoners held by Israel. The BBC and the Palestinians, however, said there was no evidence to back up the claim.

Volume 41 Number 4

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