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 I MPAC T September 2006 / Vol 40 • No 9
CONTENTS
EDITORIAL
Ulterior Motives ..................................................... 27
COVER STORY
Filipino Seafarers: Sailing for a Living .............. 16
ARTICLES
The Role of Education in Promoting Interfaith
Cooperation ............................................................. 4
But Why Love of the Poor ...................................... 7
The Internal Debt Problem As A Major Cause of
Poverty And The Solution To It ........................... 9
Media Should Foster Dialogue ............................ 11
Principles of the Social Doctrine of the Church
and Poverty ............................................................ 12
A Tooth for an Eye: The Final Equation in
Lebanon ................................................................... 14
Pope Benedict XVI and the Clash of Faith and
Reason ..................................................................... 15
Stella Maris Center: A Home Away from Home ........ 21
STATEMENTS
Pastoral Letters on Gambling ............................. 22
On Charter Change and the Common Good ... 24
Statement of Concern on the Philippine Situation ... 24
Statement of the 5th International Consultation
Meeting on the Filipino Ministry Worldwide ... 25
Message to Muslim Filipinos on the Month of
Ramadan ................................................................. 25
DEPARTMENTS
Quote in the Act ...................................................... 2
From the Blogs ........................................................ 26
From the Inbox ....................................................... 28
Impact Reviews ...................................................... 29
Cinema Review ...................................................... 30
Quotes in Quiz ....................................................... 30
News Briefs ............................................................. 31
At the University of Regensburg in Germany on
September 12, 2006, Pope Benedict XVII gave a lecture
to representatives of the academic community. Imme-
diately it stirred the Muslims to anger accusing him of
criticizing their religion. His “fault” was quote the
Surah (2,256) that reads: “There is no compulsion in
religion.”
He also cited an erudite Byzentine emperor, Manuel
II Paleologus, who said: “Show me just what Mohammed
brought that was new, and there you will find things
only evil and inhuman, such as his command to spread
by the sword the faith he preached” Explaining that
spreading the faith through violence is something
unreasonable as violence is incompatible with the
nature of God and the nature of the soul, he quotes
further: “God is not pleased by blood—and not acting
reasonably is contrary to God’s nature. Faith is born
of soul, not the body. Whoever would lead someone
to faith needs the ability to speak well and to reason
properly, without violence and threats. To convince a
reasonable soul, one does not need a strong arm, or
weapon of any kind, or any means of threatening a
person with death…”
These quotations were not the punch line of the
lecture. There were mere entry points to an academic
and educated treatment of faith and reason.
To the surprise of the academic world, these cita-
tions provoked overly violent reactions from all over
the Muslim world: a Catholic church in Tulkarem in
Palestine and in Tubas were attacked, Molotov bombs
were thrown to three churches in Nablus and another
one in Gaza, and an Italian nun in Mogadishu, Somalia
was shot dead by gunmen presumably to vent anger
against the Pope. And everybody wants the Pontiff to
apologize. Isn’t it curious why nobody wants any-
body to apologize for hijacking airplanes with hundred
of non-combatants on board and smashing these on
civilian targets—not to mention the habitual bomb-
ings in Bali and elsewhere?
Outside the Palestinian Embassy in Jakarta, a big
rally was convened in hatred of the Holy Father. The
rally organizer, Heri Budianto blared “God is great… of
course, as we know, the meaning of jihad can only be
understood by Muslims…Only Muslims can under-
stand what jihad is. It is impossible that jihad can be
linked with violence, we Muslims have no violent
character.”
This totally escapes my mind—and without know-
ing really why.
This issue of Impact is loaded. Emma Roxas writes
on the internal debt problem as a major cause of pov-
erty. Loreta Castro dwells on the role of education in
promoting interfaith cooperation. In celebration of the
Seafarers month, Bob Acebedo writes our cover story
on the travails of Filipino seafarers. Read on.
Volume 40 • Number 9 3
W
e live in a global village that brings
people of diverse cultural and
religious backgrounds into con-
tact. Indeed, plurality is our world context
and is the context within many countries.
In this paper, we shall focus on the
phenomenon of our religious plurality: the
challenge this reality presents, particu-
larly to the Asia-Pacific region, and a vital
response that we can make, particularly
through education.

Our New Context and Its

Challenges
The Asia-Pacific Region is the most
culturally diverse region in the world, con-
taining a rich tapestry of languages,
ethnicities and religions.1 It is a religiously
plural society, a home for believers of
Islam, Buddhism, Hinduism, Jainism,
Sikhism, Christianity, Judaism and tribal
religions. Sadly, in the past this diversity

The Role of Education in

has often been used as a reason to mobilize
people toward rivalry and even violent
conflict. It remains as an increasingly
significant challenge of our time.

Over the last several years, there has
been a rise in extremism and fundamental-
ist religious movements. The experience
of 9/11 and the war in Iraq have polarized
religious and ethnic communities and have
placed the world in a perilous situation.
The credibility of religion as a force that is
peace-promoting is now on trial.2
Hans Küng, an authority on world
religions, has made the conclusion that
“there can be no peace among the nations
without peace among religions; no peace
among the religions without dialogue
among the religions.”3 This statement has
gained acceptance among major religious
traditions and now we find a growing inter-
religious/interfaith dialogue movement.
As described by various proponents,4
inter-religious or interfaith dialogue aims not
to convert or to make partners come to a total
agreement and establish a new universal
religion. Expressed positively, it aims to:
• acquire an empathetic understanding of
other religions so that all may live in
harmony and with respect
• improve communication and to promote
openness and trust
• cooperate with and support each other
for the good of society/humanity
• unite people in a common purpose of
shared responsibility for the planet
Education as a Vital Response
“Historical experience demonstrates
that Earth cannot be changed for the better
Promoting Interfaith Co
By Loreta N. Castro
unless we achieve a transformation in the
consciousness of individuals and in pub-
lic life.”5 This transformation of conscious-
ness is possible through an education that
seeks peace and justice, and an important
pathway toward this kind of education is
one that supports interfaith dialogue and
cooperation.
In the foregoing description of inter-
faith dialogue we have indicated that among
its purposes are to enable the dialogue
partners to cooperate with each other for
the good of society and to unite people
toward a shared responsibility for the
planet. How can education support these
purposes? How can it also promote
empathetic understanding of other reli-
gions and improve openness to and trust
for the “different other”?
Below are some suggestions and ex-
amples of how education can promote
interfaith understanding and cooperation.
1. Integrate into the content of our
education (curriculum) the following ideas
and perspectives, particularly through
subjects in the social sciences and reli-
gious studies:
a. Shared values of the world’s religions
An international conference held in
Adelaide, Australia in December 2004,
“Education for Shared Values for Intercul-
tural and Interfaith Understanding”, called
on educational institutions and systems
to explore ways of incorporating into cur-
ricula the shared or common values of
diverse cultural and faith traditions that
are essential to preserving the dignity of
humans and the harmonious co-existence
of people of all cultures and faiths. These
shared values include the nonviolent reso-
lution of conflicts.6
Other shared values are concern for
the other, compassion and justice. Dis-
covering these common values increases
one’s understanding of other faiths and
the underlying common humanity of all
people.
This search for core values that high-
light the common humanity of every per-
son and every cultural community was
also suggested by one of the leaders of
inter-religious dialogue in the Philippines.7
b. The need for an enlarged social iden-
tification of people
Field studies on intergroup behavior
have indicated a striking finding: the pro-

4 IMPACT • September 2006

 A R T I C L E S

dices have also been a hin-
drance to cooperative efforts
among people of different faiths
and to the building of a culture
of peace. The study of the
“Declaration of Principles on
Tolerance” made by UNESCO
in 1995 would be appropriate
here. As the Declaration states,
“Tolerance is respect, accep-
tance, and appreciation of the
rich diversity of our world’s
cultures, our forms of expres-
sion and ways of being human.
It is fostered by knowledge,
openness, communication, and
freedom of thought, conscience
and belief.”9
d. Shared responsibility of the
religions
It is important to present
religions in terms of their search
for meanings.10 As mentioned
ries as well as stories from the
religious traditions, and the
communal model/shared learn-
ing environment, where there
is more social interaction, are
also suggested.13
Other pedagogical prin-
ciples used in peace education
are also helpful. One of these
is the principle of holistic un-
derstanding.14 For example; to
improve intercultural and in-
terfaith relations requires us to
build trust, mutual respect and
understanding of each other’s
values and traditions. How-
ever, building trust and good-
will alone may not suffice.
When economic and political
injustices lie at the base of the
conflict, these also need to be
addressed. Hence, the call is
for an educational approach
would likely lead to behavioral
change. This teaching-learn-
ing process includes: the cog-
nitive level (for example, know-
ing and understanding other
faiths); the affective level (for
example, accepting, respecting
and appreciating these other
faiths through an experience-
reflection activity); and the
active level (challenging and
inviting learners to act or be-
have in a way that is consistent
to what has been learned in the
cognitive and affective levels).
3. Initiate interfaith
projects, activities and services
for the students and faculty
It is recommended that
educational institutions and
educators also complement the
curricular and pedagogical ef-
forts with an out-of-classroom

n
earlier, religions need to coop-
erate for the good of society
and to exercise their shared re-
sponsibility. This is one as-
that looks at an issue holisti- and even non-school based
cally including the programs that seek to reinforce
interconnectedness of causes the goal of interfaith under-
and of the effects. standing and cooperation. Two

ooperation
pensity of people to distinguish
between in-groups and out-
groups, between “us” and
“them”. Hence, intergroup
conflict due to narrow ethnic,
religious or national orienta-
tions has been a historical prob-
lem8. This awareness chal-
lenges us to enlarge our social
identification to include
broader human groups and
even the whole human commu-
nity, so that we can transcend
the pitfalls of exclusivism, in-
cluding the exclusion and re-
jection of those adhering to a
different religion.
c. Re-examination and rejec-
tion of prejudices against other
religions
The age-old prejudices
against the “different other”,
particularly those against
people who are adherents of
other religions, have to be chal-
lenged because these preju-
dices can lead to discrimina-
tion and conflicts. Such preju-
pect of that search for mean- Finally, the so-called examples from the Philippines
ing. The peace-promoting role “valuing process”15 is one that of such a program are found in
of religions and faiths is high-
lighted: to help reduce tension,
build trust, prevent violent
conflict and create conditions
for reconciliation. Another
form of shared responsibility
would be collaborative social
justice work.
2. Use a pedagogy or meth-
ods that promote interfaith
understanding and coopera-
tion
There is evidence that the
internalization of values is fa-
cilitated by the use of reflective
and critical thinking and a dia-
logical teaching method. The
development of intercultural
and interfaith understanding
is more likely to result when
experiential approaches are
used, such as cultural ex-
changes and immersion oppor-
tunities.11 For example, one
good opportunity might be to
have a students’ exposure pro-
gram or service learning in other
cultural communities.
Inquiry learning and col-
laborative learning are recom-
mended as processes that cul-
tivate interfaith insights.12 Simi-
larly, the use of personal sto-

Volume 40 • Number 9 5
The Role of Education in Promoting Interfaith Cooperation
Notre Dame University (Cotabato City in
Mindanao) and Miriam College (Quezon
City in Metro Manila).
a. Notre Dame University (NDU) has
both a Catholic chapel and two Muslim
prayer rooms, an indication of its sensitiv-
ity to its Muslim student population. The
Religious Studies Department of the uni-
versity offers symposia on Religious Plu-
ralism regularly while the Institute of Inter-
Religious Relations conduct interfaith re-
treats/spiritual recollections for joint
groups of Muslim and Christian students.
During the Philippine summer, NDU offers
a course on Inter-Religious Dialogue for
Muslim and Christian teachers of religious
studies.
b. Miriam College (MC), a Catholic
institution that includes a pre- elementary
school up to graduate school, has two
ongoing projects that are in partnership
with other educational institutions and
organizations. The first is its twinning
project with a public high school in Pikit,
Cotabato attended by Muslim students,
the Rajah Muda High School. The project,
with the theme, “Building Bridges of Un-
derstanding and Peace,” started in Sep-
tember 2004 with the students’ exchang-
ing letters. This was followed several
months later by their publication of a joint
newsletter which expressed the breakdown
of their stereotypes and prejudices against
each other, a joint faculty seminar between
several faculty members from the two
schools and a joint training on youth
peacebuilding for more than fifty students
from the two schools. The students’ ac-
tion plans indicated their desire to be youth
peace agents in their respective spheres
and to either set up or be a member of a
peace-oriented student organization. The
other project was started in 2003 and is a
collaborative one among four Peace Edu-
cation Centers located in different coun-
tries: Miriam College in the Philippines,
Seisen University in Japan, Teachers Col-
lege, Columbia University in the U.S.A.
and Lebanese American University in
Lebanon. The project involves the devel-
opment of materials and the conduct of
teachers’ workshops (including multi-faith
groups) on the “Spiritual and Ethical Foun-
dations of Peace Education.” These work-
shops have been held in Japan, Philip-
pines and Korea, and, hopefully, in other
places, too, in the future.
4. Prepare and support teachers so
they can promote values for interfaith
understanding.
The teacher is the agent who will
facilitate the abovementioned recommen-
6 IMPACT • September 2006
dations and it is important that they are the
first to be convinced on the importance of
the values we seek. This has implications
to our pre-service and in-service training
programs for them. Teachers must also be
supported in terms of time and resources
as they are already saddled with too much
work.
The Importance of Engagement
with Other Interfaith Groups and
Government Agencies
Although this paper has focused on
formal education, we have to be aware that
there are many organizations that pursue
efforts that extend beyond the school or
university, offering their interfaith knowl-
edge and inspiration through conferences,
training workshops, interfaith prayers,
interfaith social action, and/or publication
of materials. They also open up their
places as spaces for interfaith dialogue
and encounter. Among these interfaith
groups and organizations are: the Peace-
makers’ Circle, the Silsilah Dialogue Move-
ment and the Bishops-Ulama Conference
in the Philippines; the Multi-Faith Centre
based in Griffith University in Australia;
and the United Religions Initiative (URI)
Cooperation Circles found in many coun-
tries of the world. Educational institutions
will be enriched by their engagement and
cooperation with these and other inter-
faith organizations.
Engagement with government agen-
cies is also fruitful of results. For example,
in the Philippines, the collaboration be-
tween civil society groups and govern-
ment agencies such as the Office of the
Presidential Adviser on the Peace Process
(OPAPP) and the Department of Educa-
tion has resulted into the joint develop-
ment of peace education modules (includ-
ing a module on appreciating different
faiths) and joint teacher-training on peace
education for school administrators and
teachers all over the country. These ef-
forts certainly help build the culture of
peace that is of course supportive of inter-
faith cooperation.
Conclusion
In the foregoing discussion, we have
tried to establish the challenge that our
cultural and religious plurality presents.
We have also posited that one response
that we can make is to educate toward
interfaith understanding and cooperation.
Some call it interfaith education, a branch
among many branches of the broader field
of peace education.
The ultimate goal of interfaith educa-
tion, and of peace education as well, is for
us to learn new ways of thinking and
acting, based on mutual respect and shared
responsibility, so that the whole human
community can live in peace and can enjoy
the fruits of a sustainable and equitable
development. This may sound like a uto-
pian dream, but to think of this goal as
impossible will rob us of any hope for the
future. I
(Loreta Castro is the Director of the Center for Peace
Education of Miriam College, Philippines. She is the
coordinator of a local Peace Education Network, a
member of the International Advisory Committee of the
Global Campaign for Peace Education as well as a
member of the Executive Committee of Pax Christi
International. She also teaches in the International
Studies and Education departments of Miriam College.)
Endnotes
1
Learning To Be: A Holistic and Integrated Approach to Values
Education for Human Development, (Bangkok: UNESCO Asia-
Pacific Regional Bureau for Education, 2002), p.9.
2
Wesley Ariarajah, “As Seeing the Impossible: The Basis for the
New Interest in Interfaith Dialogue”, Interfaith Education Initiative
Conference, Washington DC, 2004.
3
Hans Küng, Global Responsibility: In Search of a New World
Ethic (New York: Continuum Publ. Co., 1991), p. 138.
4
Op. Cit., p.4; Francis Cardinal Arinze, Meeting Other Believers
(Manila: CBCP Publications, 1998), p. 11; Gideon Goosen,
Bringing Churches Together (Geneva: WCC Publ., 2001), p.134;
Zuleyha Keskin, “The Present and the Future of Interfaith Dialogue
by Australian Muslims” Conference on Fear and Fascination:
The Other in Religion, Western Sydney, 2004.
5
This statement comes from an interfaith declaration, “Toward a
Global Ethic,” that is included in the book edited by Patricia
Mische and Melissa Merkling, “Toward a Global Civilization?
The Contribution of Religion” (New York: Peter Lang Publ.,
2001), p. 409.
6
http://www.dfat.gov.au/intorgs/unesco/
education_for_shared_values.html
7
Bishop Antonio J. Ledesma, Healing the Past, Building the Future
(Quezon City: Jesuit Communications Foundation, 2005), p.18.
8
David Hamburg. Preventing Contemporary Intergroup Violence
(New York: Carnegie Corporation, 1993).
9
“Declaration of Principles on Tolerance”, Learning to Be: A
Holistic and Integrated Approach to Values Education for Human
Development (Bangkok: UNESCO Principal Regional Office
for Asia and the Pacific, 1998) p. 147.
10
Lawrence Surendra, “Inter-Religious Dialogue and Education
for Peace: Report of the Symposium”, SangSaeng, Spring 2003.
11
http://www.dfat.gov.au/intorgs/unesco/
education_for_shared_values.html
12
Anna Halaffof, “Interreligious Peace Education Conflict
Resolution”, In S.H. Toh and V.F. Cawagas (Eds), Cultivating
Wisdom, Harvesting Peace: Proceedings of an International
Symposium on Educating for a Culture of Peace through Values,
Virtues and Spirituality of Diverse Cultures, Faiths and
Civilizations (Nathan: Multi-Faith Centre, 2006)
13
Tiffany Puett, “On Transforming Our World: Critical Pedagogy
for Interfaith Education”, http://www.crosscurrents.org/
Puett2005.htm
14
Toh Swee-hin and V.F. Cawagas, Peace Education: A
Framework for the Philippines (Quezon City: Phoenix Publ.
1987), pp. 29-30.
15
A discussion of this process can be found in the chapter entitled
“The Valuing Process as a Holistic and Integrated Approach to
Values Education: Model, Challenges and Implications”, in
Learning to Be: A Holistic and Integrated Approach to Values
Education for Human Development (Bangkok: UNESCO Principal
Regional Office for Asia and the Pacific, 1998), pp. 12-22.
 A R T I C L E S

T
ime and again Church-going Catho-
lics hear “preferential option for the

But Why Love

poor” or “preferential love of the
poor”, Pope John Paul II’s preferred termi-
nology. The truth is, it’s so fairly recent

of the Poor?
that many people feel threatened by it as
though it came to Christianity from the
outside, say, the ideological left. I remem-
ber having a conversation with a wealthy
former Philippine ambassador to Germany.
He did not mince words against what he
thought the Church’s one-sided bias
against the rich. He asked pointedly: “But Rev. Eutiquio B. Belizar, Jr., SThD
who gives the Church its source of suste-
nance? Who contributes most to its cof-
fers? The better-off, don’t they?” “Obvi-
ously,” I said to myself. “But are they rich
without having taken what belongs to the
poor?”

A Take From Old Testament

Prophets
While the terminology is fairly recent,
‘preferential option’ or ‘love of the poor’
goes back to the most ancient biblical
texts. The prophets, though acknowledg-
ing private property as legitimate even
among God’s people, considered it to be
subordinate to the social obligation of
caring for the weak of society. Whenever
this obligation was ignored or violated, as
is clear in the biblical accounts of exploita-
tion of the poor by the rich, corruption of
judges in favor of the wealthy and the
ruthless collusion of the powerful in sup-
port of this state of affairs, the prophets
came to the defense of the poor with their
fearless denunciations and condemna-
tions of such acts. To Israel’s wealthy
exploiters, venal judges and corrupt offi-
cials Amos declares: “Therefore, because
you have trampled upon the weak and
exacted of them levies of grain, though
you have built houses of hewn stone, you
shall not live in them! Though you have
planted choice vineyards, you shall not
drink their wine! Yes, I know how many are with the words: “The Lord has sworn by them: “Woe to those who enact unjust
your crimes, how grievous your sins: op- the pride of Jacob: Never will I forget a statutes and who write oppressive de-
pressing the just, accepting bribes, repel- thing they have done!” (Am 8:7). crees, depriving the needy of judgment
ling the needy at the gate” (Am 5:11-12). Isaiah is no less critical and fiery. To and robbing my people’s poor of their
Again, Amos fearlessly confronts those the greedy who amass wealth and prop- rights, making widows their plunder, and
“who trample upon the needy and destroy erty for their own exclusive benefit, he orphans their prey! What will you do on
the poor of the land” (Am 8:4) with their exclaims: “Woe to you who join house to the day of punishment, when ruin comes
evil deeds, i.e., diminishing the ephah or house, who connect field with field, till no from afar? To whom will you flee for help?”
the standard of measure in their sale of room remains, and you are left to dwell (Is10:1-3). From the very beginning the
wheat to the poor, adding to the shekel and alone in the midst of the land. In my hearing prophet outlines the course of action that
fixing the scales for cheating, even con- the Lord of hosts has sworn: Many houses the people of Israel needed to practice, all
spiring to “buy the lowly man for silver” shall be in ruins, larger ones and fine, with of which are on behalf of the weak and the
and “the poor man for a pair of sandals”, no one to live in them” (Is 5:8-9). poor. “Wash yourselves clean! Put away
including selling “the refuse of wheat” to The corrupt lawmakers and rulers are your misdeeds from before my eyes; cease
him (Am 8:5-6). Then he lashes out on them not spared either, as the prophets turns to doing evil; learn to do good. Make justice

Volume 40 • Number 9 7
 But Why Love of the Poor?

your aim: redress the wronged, hear the
orphan’s plea, defend the widow” (Is 1:16-
17).
From the New Testament
God’s preferential love for the poor is
very clearly laid out in the life of his own
Son. “Though he was in the form of God,”
the letter to the Philippians intones, “he
did not deem equality with God something
to be grasped at. Rather he emptied himself
and took the form of a slave” (Phil 2:6-7).
The circumstances of his birth by Mary his
mother is another statement in support of
this love. “She gave birth to her first-born
son and wrapped him in swaddling clothes
and laid him in a manger, because there
was no room for them in the place where
travelers lodge” (Lk 2:7). He kept the same
poor lifestyle all throughout his earthly
life. “Foxes have lairs, the birds in the sky
have nests, but the Son of Man has no-
where to lay his head” (Mt 8:20).
When he set out on his public minis-
try, he embraced the prophet Isaiah’s pro-
poor portrait of the restoration of Zion as
his very mission. “The Spirit of the Lord is
upon me; therefore, he has anointed me.
He has sent me to bring glad tidings to the
poor, to proclaim liberty to captives, re-
covery of sight to the blind and release to
prisoners, to announce a year of favor
from the Lord” (Is 61:1f: Lk 4:18-19). Most
of all, Jesus declares in the Beatitudes the
most significant and central figure in the
kingdom. “Blest are you poor; the reign of
God is yours” (Lk 6:20).
a fashion still alive in the Church’s reli-
gious communities and movements of re-
newal, by holding goods in common so
that no one among them may be in want
(Acts 2:44-45; 4:32-37). Doing so is a dec-
laration that all created goods are of the
Lord who exercises his lordship precisely
in the surrender that believers make of
themselves and their properties. Acknowl-
edging this lordship of God over all cre-
ation necessarily brings with it a special
concern for those who have the least ac-
cess to them and their fruits because the
earth’s goods are meant for all and every-
one, rich or poor, has a right to find his
share of them (GS 69).
We recall, too, how Pope John Paul II
himself speaks of the mandate for all Chris-
tians to cultivate a sense of solidarity with
the poor “whenever it is called for by the
social degrading of the subjects of work, by
exploitation of the workers, and by the
growing areas of poverty and even hun-
ger”, aware that such solidarity taken up by
the Church is “her mission, her service, a
proof of her fidelity to Christ, so that she can
truly be the `Church of the poor’” (Laborem
Exercens, 8). This option is not only very
Scriptural and specifically Christian. It is
also very human, in fact a demand of com-
mon sense. For instance, it is a common
occurrence that in many families, there are
sickly and weaker members. Parents and
heads of households as well as the children
themselves tend to gravitate to these weaker,
sickly members, showering them a special
love so they could recover or be eased of
their suffering. The Church is similarly a
parent who continually exhorts her children
to give, as she herself does, a special ex-
pression of love to their weaker brothers
and sisters in the poor, not because poverty
is a value in itself but because these weaker
brothers and sisters need such special care
and service.
Above all, the Christian faith under-
takes such an option because Jesus Christ
the Master himself became one of the poor
and lives among them. PCP II urges such
a love to be “a basic attitude that must
pervade all plans and legislation for devel-
opment, long skewed to favor the better
off sectors of our society…It urges us to
be more concerned about the substantive
issues concerning street children, the
unemployed, poor fishermen, farmers and
workers, exploited women, slum dwellers,
sidewalk vendors and beggars, Tribal Fili-
pinos and others at the margin of human
and social life” (PCP II 314).
In the end, we are all biased. But is
God’s bias ours? I

Conclusion
All these merely underline the truth
that the preferential option or love for the
poor is not an arbitrary teaching of the
Church upheld to gain points with the
modern liberal mindsets. It is a mandate
from the Scriptures and, in a singular way,
it is a command from Jesus who declares to
his disciples who serve and care for the
poor and the weak of society: “I assure
you, as often as you did it for one of my
least brothers, you did it for me” (Mt 25:40).
Pope Benedict XVI reflects how in
these words “Jesus identifies himself with
those in need, with the hungry, the thirsty,
the stranger, the naked, the sick and those
in prison…Love of God and love of neigh-
bor have become one: in the least of the
brethren we find Jesus himself, and in
Jesus we find God” (Deus Caritas Est, no.
15). In fact, the primitive Christian commu-
nity responded to these words of Jesus in

8 IMPACT • September 2006

 A R
The Internal Debt Problem As A Major Cause of
Poverty And The Solutions To It
By Emma R. Roxas, MA, MBM
T
he core issue of my talk is a very
contentious one. It has divided the
progressive economists and the con-
servative ones for many years now. Allow
me to think out and argue my case from the
point of view of Catholic social teachings.
Despite the enormous opportunities
that scientific progress has placed at the
disposal of our generation for many years
now, so many people and nations remain
unable to draw equitable benefits from
them. So observed Archbishop Diarmuid
Martin, a veteran diplomat from the Vatican.
Archbishop Martin argued that only
sustainable growth is equitable growth, as
he suggested that the best interests of the
market are served by empowering the poor.
But how are the poor empowered?
It takes more than a sharp perceptive
mind to understand the problem of pov-
erty. It takes a greatly benevolent will to
remove its scourge from the face of hu-
manity. Sad to say, it is this greatly be-
nevolent will that is amiss in humanity
today.
Many factors contribute to poverty in
developing countries. Such factors could
be internal, such as the economic and politi-
cal history of the country, its poor eco-
nomic management, weak governance, and
corruption, armed conflicts or war and gar-
gantuan external debt or foreign debt. Ex-
ternally, the causes of poverty could be
deteriorating terms of trade and climatic
problems. In about half of the 80 poorest
T I C L
countries, unsustainably high external debt
has become a key constraint on their devel-
opment.
Massive reconstruction needs during
the post-war era saw many countries of the
world, seeking out funds to address not
only their rehabilitation requirements, but
their economic survival as well. Strategic
realignments among nations took place for
the availment of much needed capital
through bilateral and/or multilateral accom-
modations at concessional terms.
The easy access to borrowed capital
led to the development of debt-laden econo-
mies for many developing and less devel-
oped countries, which in the 1970’s had
been shut down to unsustainable levels
due to the harsh global economic realities
that had set in during the decade.
When credit dried up from commercial
lenders, poor and developing countries
were forced to turn to the institutional lend-
ers like the World Bank or the International
Monetary Fund for needed funds to sus-
tain their economic survival. But new loans
with the 2 institutions came with “policy
conditionalities” which debtor countries
had to comply with, before they can be
given loans. This consisted of “stabiliza-
tion packages” for the IMF and the “struc-
tural adjustment program” (SAP) for the
World Bank. They prescribed essentially
the freeing up of markets from government
interventions or simply put, tariff and non-
tariff barriers were to be dismantled in bor-
E S
rower countries. Protectionist policies were
not allowed. Even population growth in
borrower countries was curtailed. These
interventions made it difficult for debtor
countries to formulate economic policies
appropriate for their specific situations and
subjected them to harsh economic pres-
sures which exacerbated their poverty.
They were thus rendered unable to earn
revenues to be able to repay their debt. All
told, international debt, which was thought
of to be the saving grace of many govern-
ments, became the death sentence of many
fragile economies.
In the words of John Paul II, in his
Sollicitudo Rei Socialis:
...the instrument chosen to make
a contribution to development has
turned into a counter-productive
mechanism. This is because the debtor
nations, in order to service their debt,
find themselves obliged to export the
capital needed for improving or at
least maintaining their standard of
living... Through this mechanism, the
means intended for the development
of peoples has turned into a brake
upon development instead, and in-
deed in some cases has even aggra-
vated underdevelopment.
From Joseph E. Stiglitz, senior vice-
president and chief economist at the World
Bank from 1996 to 1999 and Nobel Prize
winner in Economic Science in 2001, who is
Volume 40 • Number 9 9
The Internal Debt Problem As A Major Cause of Poverty And The Solutions To It
highly critical of World Bank policies, we
learn that in theory, the fund supports demo-
cratic institutions in the nations it assists. In
practice, it undermines the democratic pro-
cess by imposing policies. Officially, of
course, the IMF doesn’t “impose” anything.
It “negotiates” the conditions for receiving
aid. But all the power in the negotiations is on
one side—the IMF’s—and the fund rarely
allows sufficient time for broad consensus-
building or even widespread consultations
with either parliaments or civil society. Some-
times the IMF dispenses with the pretense of
openness altogether and negotiates secret
covenants. (What I Learned at the World
Economic Crisis – Joseph E. Stiglitz, April
17,2000)
Cardinal Tarsicio Bertone, Archbishop
of Genoa, Italy, at a recent broadcast by
Vatican Radio, strongly asserted that “loans
by the World Bank and the International
Monetary Fund, as well as country to coun-
try loans, are usurious and should be de-
clared illegal. Debt in fact becomes usurious
when it harms the inalienable right to life,
namely all those rights that have not been
given to man but which belong to them by
nature. Usury is indirect homicide when it
causes death and fosters misery and
poverty”.(Zenit article).
Against the backdrop of so many coun-
tries pushed to the wall by the policy condi-
tionalities of the institutional money lenders,
the Catholic Church had stepped in to ad-
dress what has clearly become a moral issue
rather than a mere economic one. The inter-
10 IMPACT • September 2006
national debt of many poor countries had
become unpayable debt burdens which com-
promised not only their very independence
but caused their further underdevelopment
as well. In these new ethical domains, the
Catholic Church felt that it was their pastoral
obligation to specify the requirements of
social justice and solidarity with respect to
the debt situations of individual countries,
seen within an international context.
Drawing inspiration from his predeces-
sor Pope Paul VI’s magisterium on the Devel-
opment of Peoples (Populorum Progressio),
Pope John Paul II, addressed the issue of the
foreign debt crisis in his encyclical letter,
Sollicitudo Rei Socialis, in 1987. Much
earlier however, he has commissioned the
Pontifical Commission for Justice and Peace
(created by Pope Paul VI, during his pontifi-
cate) to come up with an in-depth study of
the international debt problem and directed
them to prescribe solutions for its allevia-
tion.
On the the 27th of December, 1986, the
pontifical commission tasked, came up with
a reactionary document, “At the Service of
the Human Community: An Ethical Ap-
proach to the International Debt Ques-
tion”, which took the position that the best
way to tackle the issue of international debt,
which it has acknowledged to be an urgent
matter indeed, was to approach it in the spirit
of mutual cooperation and solidarity, serv-
ing the ends of international economic jus-
tice, far apart from vested interests. It envi-
sioned such forms of debt relief as granting
extensions, partial or even total remission of
debts, or helping the debtor to regain sol-
vency, all of which are now being imple-
mented.
In furtherance of the Commission’s rec-
ommendations, Pope John Paul II in the
advent of the new millennium, on the 10th of
November, 1994, included in his apostolic
letter Tertio Millenio Adveniente, his per-
sonal call and appeal to all nations, for the
total condonation of debt or its substantial
reduction, in keeping with gospel practice,
and in the celebration of the Great Jubilee
2000. In response to this call and after a
realization of the fact that loans obtained
from the institutional lenders under oppres-
sive conditions did little to alleviate the debt
problem and improve the economic perfor-
mance of many poor countries, an interna-
tional movement called “Jubilee 2000” was
started to pressure the developed countries
“to cancel the unpayable debts of the poor-
est countries by the year 2000, under a fair
and transparent process”.
Hence, in 1996, the World Bank and the
IMF had launched, a Heavily Indebted Poor
Country Initiative (HIPC), which was a radi-
cal move to provide debt relief to the poorest
countries which carry an unsustainable
debt burden beyond available debt relief
mechanisms.
By 1999, however, it was found that the
HIPC initiative was failing to deliver its stated
goal of providing a “lasting exit” to unsus-
tainable debt burdens for the world’s poor-
est countries. Progress has been slow, due
to the difficulties countries encountered in
fulfilling the conditions laid out in the HIPC.
The difficulties had to do with too high
threshold levels to measure debt
sustainability where sustainability is defined
in economic terms and not in terms of human
and social development. Thus the fight
against poverty remained feeble and
unenervating.
Pope John Paul II stressed on many
occasions that we need a new culture of
international solidarity. Development poli-
cies in the past have not always worked,
indeed they have often been counterpro-
ductive. The list of failures is too long and
citizens are still rightly skeptical about the
effectiveness of moneys spent on interna-
tional development. Today people want
above all to see results. We must therefore
overcome the deficiencies of the past and
introduce new, more efficient and more ac-
countable working methods.
From the United Nations on February
10, 2006, the Holy See, through its perma-
nent observer, Archbishop Celestino
The Internal / p. 19
 A R T I C L E S

N
o one can deny that the media play
a very important role in society.
They are crucial in the task of trans-
mitting news, promoting culture and de-
velopment, and eliciting public opinion.
It is especially in the task of eliciting
public opinion that they can exert great
influence on the people, since they not
only monitor but also shape public senti-
ments.
For this reason those involved in media
should realize their need to be firmly and
correctly grounded on what is our authen-
tic common good, the ultimate guideline
for everyone, and also adept in the art of
fostering dialogue.
The idea is for media to have a very
clear understanding of the common good
and the expertise and prudence to achieve
it. Of course, this is a dynamic thing, thus
everyone should take time to study the
concrete requirements of the common good
at any given moment. This is a constant
task.
One big disappointment that can be
observed sometimes is the impression that
some media people seem not to have a
good understanding of the common good.

Media Should Foster

They appear confined to private, some-
times openly selfish, interests clearly at
odds with the common good.
This situation can only lead to con-

flict and disaster, and often can poison the
atmosphere to the detriment of everyone.
This should be avoided as much as pos-
sible.
Thus those in media should always
feel the need for ongoing formation. Good
intentions are not enough. Neither is the
possession of some data. Much less should
one write or speak in public just because
he is hired. Professionalism has a much
deeper meaning than that one is simply
paid for his service.
That those in media should also be
adept in the art of fostering dialogue due
to the need to achieve as wide a participa-
tion as possible of people in the continu-
ing discussion of public issues. Dialogue
helps much in clarifying issues.
The idea is to make everyone respon-
sible for the society we have, albeit in
varying degrees. It’s true that while
the principles and elements of the common
good can be clear, their application to
relevant concrete situations can be tricky.
Thus, some kind of ongoing dialogue
among all parties of society should be
fostered. And, therefore, the proper
atmosphere for a healthy and substantive
dialogue should be created and maintained.
This is where the media can play a
Dialogue
By Fr. Roy Cimagala
truly important role. They can start by
always reassuring everyone that they are
open and receptive to all views, and prove
this with their actions.
While those in media can assume a
specific position with respect to an is-
sue—social, economic, political, cultural,
etc.—they should see to it that this stance
does not turn off other people with differ-
ent views.
Thus, opinions that are within the
bounds of faith, morals and the common
good should not be dogmatized as if they
are the only correct opinions and the oth-
ers are necessarily wrong. They should be
given due consideration.
For this, good manners in the ex-
change of opinions should be maintained
and fostered. Inflammatory talks and ar-
ticles should be toned down. The public
should be given as wide a variety of posi-
tions on an issue as possible. Wanting to
dominate or to have the last word is always
impolite at the very least.
It is quite painful to see and hear
media people posturing about as if they
have the exclusive possession of what is
right and correct. While they can be strong
on their points, they should never forget
to be personable and open-minded to ev-
eryone, especially to those who disagree
with them.
To achieve greater balance and objec-
tive, a certain detachment from one’s views
is always a must. This is normal in ordinary
conversations. This should be more so in
the field of public opinion.
It’s good that from time to time, media
people should submit themselves to some
reality check, because they can tend to build
their own world, their own virtual reality. An
appropriate system should be found. I

Volume 40 • Number 9 11
 A R T I C L E S

Principle of the preferential love

Principles of the
for the poor

T
he principle of the preferential love
for the poor is grounded on the

Social Doctrine
principle of the common good,
which is the object of social justice. It may
be formulated thus: “Love all persons;
preferentially, the poor.”

of the Church
What is the meaning of the preferen-
tial love (or option) for the poor? Prefer-
ential love means to choose the poor as a

and Poverty
priority of justice and, principally, of char-
ity (SRS, 42; CFC, 1187). It is not—in the
perspective of faith, it cannot be—an ex-
clusive or excluding option: charity loves
all unconditionally, but preferentially the
poor. Last
Lastof
ofTwo
TwoParts
Parts
Who are the poor? The poor are the
economically and socially deprived: the By
By Fr.
Fr. Fausto
Fausto B.
B. Gomez,
Gomez, OP
OP
powerless, the marginalized, the oppressed,
and the exploited. In our ecological con-
text, the poor are the most threatened specie
of the earth (L. Boff). Poor are those human
beings who lack what is needed to live a
truly human life. In Asia, the priority of
service to the poor is focused on migrants,
indigenous and tribal peoples, women and
children (John Paul II, Ecclesia in Asia,
34). PCP II presents to us faces of our poor:
the rural and urban poor, tribal Filipinos,
street children, farmers, fishermen, women,
and the disabled (PCP II, nos. 377 and ff.).
What are the implications of the pref-
erential option for the poor? This option
may be practiced in different situations
and degrees of commitment. Basic, obliga-
tory elements for all Christians are the
following: poverty in spirit, a simple
lifestyle, and solidarity with the poor.
The preferential love for the poor is a
consequence of poverty in spirit, which is
necessary for salvation. Jesus said: “I tell
you solemnly, unless you change and
become like little children you will never
enter the kingdom of heaven” (Mt 18:3). excessive spending and squandering are dren, and permanent work.
Poverty in spirit is a condition of disciple- sins (CCC, 2409; Ecclesia in Asia, 34). As Love of neighbor is rooted in frater-
ship. It implies the power to recognize the it is often repeated, let us live simply so nity and practiced in solidarity with the
Lord in the poor, the downtrodden, and that others might simply live. W. Barclay poor. Rooted in the ethical principle of
the “fallen” on the many roads of injustice, advised us: “No man has the right to live stewardship, this solidarity entails shar-
oppression and exploitation. Jose Luis like the rich man while Lazarus is at gate” ing something or much (not just dole outs)
Martin Descalzo advised us: “No one can (Cf. Paul VI, PP, 53; Synod of Bishops’ 71, with the poor peoples and persons.
be poor in spirit while living like the rich Justice in the World, 48). Saint Ambrose makes us reflect with
man.” Poverty in spirit and a simple lifestyle these words: The tale of Naboth (cf. I K 21:1-
Poverty in spirit leads to a simple style lead to solidarity with the poor. This 29), ancient though it may be, is of perennial
of living. When we see people dying of solidarity is sharing with and accompany- application ... Ahab is not one person,
hunger, or merely surviving, how may we ing them on their way to their equal dignity someone born long ago; everyday, alas, the
waste food, or other resources, or simply and rights, to their seat at the table of life. world sees Ahab born, never to die out—
have too much? Our humanity and our We help the poor help themselves. The if one such dies, a multitude rises up in-
faith urge us to have a simple lifestyle (cf. poor ought to be empowered! They are our stead, and the spoilers still outnumber the
Lk 12:22-34; Jn 5:1-5, I Tim 6:8). The Cat- equals and we must help them have decent spoiled. And Naboth is not one person
echism of the Catholic Church says that housing, quality education for their chil- either, a poor man who was once murdered;

12 IMPACT • September 2006

 Principles of the Social Doctrines of the Church and Poverty
everyday some Naboth is done to death,
everyday the poor are murdered.
You are not making a gift of your
possessions to the poor person. You are
handing over to him what is his. For what
have been given in common for the use of
all, you have arrogated to yourself. The
world is given to all, and not only to the rich
(St. Ambrose, De Nabuthe, 3, XIII: PL, 14,
747).
Vatican II writes: “If a person is in
extreme necessity, he has the right to take
from the riches of others what he himself
needs” (GS, 69). St. Thomas Aquinas asked
himself: Is theft justifiable in case of neces-
sity? He answers in the affirmative: “In
case of necessity everything is in com-
mon” (II-II, 66, 7). In this case there is no
theft—morally speaking. Could we not
apply this doctrine also to poor countries
in relation to their huge “debt” to rich
countries? Why should the poor coun-
tries pay back when the rich countries do
not need the money and for the poor coun-
tries the payment is a great obstacle for the
basic development? Some rich countries
have begun to erase some of the debt,
which from external debt is becoming also
eternal debt!
The Seventh Commandment forbids
theft, that is, usurping another’s property
against the reasonable will of the owner.
There is no theft if consent can be pre-
sumed or if refusal is contrary to reason
and the universal destination of goods.
This is the case in obvious and urgent
necessity when the only way to provide
for immediate, essential needs (food, shel-
ter, clothing…) is to put at one’s disposal
and use the property of others (CCC,
2408).
Let us not forget the strong, realistic
words of the Synod of Bishops ’71 to us
who live in a developing country: Our
examination of conscience now comes to
the life style of all: bishops, priests, reli-
gious and lay people. In the case of needy
peoples, it must be asked whether belong-
ing to the Church places people on a rich
island within the ambience of poverty (Jus-
tice in the World, no. 48; cf. John XXIII,
MM, nos. 161 and 168; Paul VI, PP, no. 49).
Why are we obliged to share some-
thing—or much—with the poor around
us? Because God created the earth for all,
including the poor, who are also entitled to
their share in the goods of the earth; be-
cause we are stewards of God’s creation
and are obliged to share what truly be-
longs to God with the poor around us;
because we are followers of Christ and
have to see him and serve him in the poor,
doubles of Christ; and because at the end,
we will be examined on love, particularly
on love of the poor.
At the end, we shall be examined on
our love—or lack of love—for the poor.
Jesus’ Parable of the Last Judgment urges
us to do good deeds for the poor, to share
something with them. Our own salvation
will be decided by the way we treated the
poor around us:
Then the King will say to those on his
right hand, “Come, you whom my Father
has blessed, take for your heritage the
Kingdom prepared for you since the
foundation of the world. For I was hungry
and you gave me food; I was thirsty and
you gave me drink; I was a stranger and
you made me welcome; naked and you
clothed me, sick and you visited me, in
prison and you came to see me … What
you did to the least of my brothers you did
it to me (Mt 25:34-37, see Mt 25:41-43).
Words to ponder: “The unique crite-
rion given to us by Jesus, to measure
whether or not we are following him, is that
we recognize him in the one who is in need.
Unless we see him in the poor we do not
see him at all” (Vincent Cosmao).
Jesus, then, is present in the poor and
we have to see him in the poor. He is
present in the poor and in those who are
close to the poor. I remember the words of
Bossuet: “The poor are the citizens of
heaven; all the others, all of us may obtain
this nationality only if we truly honor the
poor and live for them.”
Conclusion: Action, please!
We began our reflection by introduc-
ing poverty and the Social Doctrine of the
Church. We continued our journey by
focusing on some principles of the social
Magisterium of the Church, in particular
on the principles of respect for persons,
justice/love, and the universal destination
of the goods of the earth.
In the third part of our study we tried
to prove that the priority of justice/love is
the principally love of and commitment to
the poor around us.
The goal of the Social Doctrine of the
Church is—like the goal of the teaching
mission of the Church—conversion, which
is personal and social (Paul VI, EN, nos. 10,
18 19), integral liberation, final salvation.
By defending human dignity and rights,
by promoting the essential value of the
dignity of every human being and the
social values of justice and love, by urging
the practice of the preferential love for the
poor, the SDC contributes to the transfor-
mation of persons and structures, to posi-
tive social praxis.
The conclusion of our talk urges us to
action, which is the goal of the SDC: to
perform good deeds that will help the poor
fight their forced poverty.
Orthopraxis, or correct social action,
is, above all, the practice of charity to-
wards the poorest: the Parable of the Last
Judgment (Mt 25:35-37) is not a simple
invitation to practice the works of charity.
“It is a page of Christology that sheds a ray
of light on the ministry of Christ; by these
words no less than by the orthodoxy of her
doctrine, the Church measures her fidelity
as the Bride of Christ” (John Paul II, Novo
Millennio Ineunte, 49).
When all is said and done—in ethics,
in social ethics, in the Social Doctrine of
the Church—what matters most is justice/
love, the main principles and virtues of the
Social Doctrine of the Church. What is
needed most then is love of the poorest.
Facing the forced poverty of many
peoples and nations in a world that has
enough for all to live a decent life, the Lord
questions every Christian: “What are you
doing for the poor around you?”
We all remember March 12, 2000, the
Day of Pardon, when Pope John Paul II
asked for forgiveness for the past and
present sins of Christians. One of the spe-
cific sins he mentioned was: “Lord, forgive
us for not listening to the cry of the poor.”
Let me recall the ever-challenging
words of Saint Basil, bishop and monk: He
who takes the clothes from a man is a thief.
He who does not clothe the indigent, when
he can, does he deserve another name but
thief? The bread that you keep belongs to
the hungry; to the naked the coat that you
hide in your closet; to the shoeless, the
shoes that are dusty at your home; to the
needy, the silver that you hide. In brief,
you offend all those who can be helped by
you. Thief is he who accumulates more
than what he needs. (St. Basil, Hom. VII in
famem, 1: PG, 31, 325; cf. St. Thomas
Aquinas, II-II, 66, 2.)
Is it impossible to eradicate poverty
around us? We have to avoid two ex-
tremes: we can do nothing; we cannot do
anything. We can—and should—do some-
thing. Is it difficult to respect the dignity of
every person, including the poor; to be
just and charitable, principally with the
poor, and to share something with them?
It is not easy, perhaps, especially if we
want to do it all by ourselves. We need
God’s help. We have to pray. St. Augus-
tine advises us: Let us do what we can, and
pray for what we cannot! I
Volume 40 • Number 9 13
 A R
A Tooth for An Eye:
The Final Equation in Lebanon
By Fr. Henry P. Bocala
T
he age-old dictum that
“history repeats itself”
describes squarely the
case of the war-ravaged Leba-
non. For one, the recent turmoil
was a replay of the 1982 Israeli
invasion; but more importantly
because, as in the past, Leba-
non is the ultimate loser in this
conflict.
So much has been written
about the bloodletting in this
tiny Middle East nation, almost
always seen through the prism
of superpower politics. With few exceptions,
the media have explained the crisis mainly as
a conflict between Israel and Hezbollah gue-
rillas. But journalists gloss over the sad fact
that Lebanon’s neighbors have chosen to
fight in the country’s back yard.
When the dust has settled, what will
happen to Lebanon? Who is going to rebuild
its bombed-out infrastructure? What will hap-
pen to the delicate demographic balance be-
tween Christians and Muslims? Will another
vicious civil war break out? Israel is not the
only nation whose existence is in the balance.
Wishy-washy Diplomacy
Rome briefly seized the spotlight at the
height of the conflict with the holding of
peace conference meant to silence the guns.
But no concrete agreement was forged. The
Holy See, along with some European and
Arab states, clamored for the immediate ces-
sation of hostilities. But the talks only be-
trayed the morally tenuous posture of Israel
and its US ally, that of protracting the military
campaign to debilitate Hezbollah.
Condoleezza Rice, the US Secretary of State,
was skeptical of attempts to halt the fighting
without prior guarantee of a more lasting
truce. In other words, “Keep firing ‘til I say
stop,’” that’s the US sententia and every-
body else should either take it or leave it.
The tactical wisdom of this strategy, if
any, is not an excuse to kill innocent civilians.
Vatican argued that ceasefire was “pos-
sible” and “therefore necessary.” Condi-
tions for a more enduring peace must indeed
be created, but not necessarily at the ex-
pense of non-combatants.
14 IMPACT • September 2006
T I C L E S
If the peace confab made some head-
way, it was by way of heightening the aware-
ness of the international community on the
plight of Lebanon, and drawing commit-
ments to offer immediate humanitarian aid as
well as long term support for the country to
rise from the ashes when the time comes. Still,
the world now could not just stand as a
passive spectator, resigned to the preva-
lence of political pragmatism done at the
expense of basic human rights.
Meanwhile, the United Nations seemed
to be as impotent and ineffective as ever in its
role to re-establish international peace and
order, overshadowed as it was by Washing-
ton policies. The international body kow-
towed once again to US pressures. Relief and
humanitarian aid could not even be delivered
by the UN as Israel cut off the access roads
and imposed a no-drive zone in areas where
people are trapped. The most that the Rome
Conference could achieve was a call for Israel
to exercise self-restraint, which is a virtual
green light for more military offensives.
A long overdue UN Resolution (Reso-
lution 1701) was finally passed on August 9
calling for a ceasefire, the withdrawal of
Israeli forces from Lebanon, and the deploy-
ment of a 15,000 strong international force.
But Lebanon doubted whether the UN docu-
ment would be effectively implemented. It is
a fragile truce that breaks apart at the slight-
est provocation.
To be sure, the US-Israel tandem is not
the sole culprit of the war wreckage, let alone
human casualties. Archbishop Giovanni
Lajolo, the Vatican Secretary for Relations
with States, condemned Hezbollah’s scheme
to use civilians as human shields, much as he
denounced Israel’s deadly bombings. Like
any other society, Israel has the right to
security and self-preservation. But as in the
past, it tends to overkill, banking on its military
might and the US support. Worse, it has
summarily ignored countless UN Resolutions.
Caught in the Crossfire
Beyond the tragedy of the civilians
caught in the cross-fire between Israel and
Hezbollah lies the fundamental issue of na-
tional sovereignty. Lebanon is no stranger to
foreign occupation. Its strategic location and
commercial potential have lured surrounding
giants from as far back as Xerxes and Alexander
the Great. Over the last 2000 years Lebanon
has been ruled by Romans, Byzantines, Mus-
lim Arabs, Crusaders, Mameluks, Mongols,
and Ottoman Turks. After the First World
War Lebanon became part of the French
mandate under the tutelage of the League of
Nations. World War II saw it in the clutches
of the Vichy regime, until it was liberated by
Allied forces and obtained political indepen-
dence on January 1, 1944.
The last three decades have been par-
ticularly turbulent. The civil war that broke out
in April 1975 was closely linked to the Israeli-
Arab conflict. Multitudes of Palestinians ex-
pelled from Jordan in 1970 fled to Lebanon,
sharply augmenting the number of refugees
who had earlier poured into the country dur-
ing the previous Israeli-Arab wars. It became
the new base of the Palestine Liberation Orga-
nization (PLO), converting the country into a
frequent target of Israeli gunfire.
The influx of Palestinians could hardly
be absorbed by Lebanon’s fragile economy;
it had no natural resources and relied largely
on finance, trade and tourism. Moreover,
there was a rapid demographic tilt away from
the Christians and towards the Muslims.
The growing Muslim community, reinforced
by the Palestinian refugees, were poised to
take control of the leadership and establish
a confessional state. This, together with
other factors, polarized Lebanon between
Phalangists and other Christians and the
leftists—a motley collection of Marxists,
Arab nationalists, young Shiites, lay reform-
ists and left-wing Christians—who joined
forces with the Palestinians.
Until then, Lebanon had a model of
harmony among its diverse religious, cul-
tural and ethnic groups. It was famed as the
Switzerland of the Middle East. Its diversity
was—and still is—reflected in a unique gov-
ernment power sharing, consolidated
through a charter of national reconciliation
known as the Taif Accord of 1989. Tradition-
The Final / p. 20
 A R T I C L E S

I
have not made any public comment on
the Pope’s lecture on Faith and Reason
at the University of Regensburg, ex-
cept to my own Clergy and Religious. I
have read the Pope’s lecture twice—very
closely. I have analyzed its tone, its premise,
its main issue, the way it is developed, its
conclusions. It is closely reasoned. It was
given to scholars in an academic setting.
As a former academic, frankly I am
completely shocked and bewildered by
the vehement reaction to the Pope’s lec-
ture from various quarters of the Muslim
world. TV has shown effigies of Benedict
XVI being burned as an enemy of Islam.
Churches in several countries have been
attacked. The murder of a religious Sister
in Somalia has been speculated on as a
possible retaliation. I even surmised that
the violent reactions could unfortunately
confirm the wrong belief of many non-
Islam people that Islam may, indeed, be a
religion of violence. If this were so, it
would be a great pity.
But most certainly Pope Benedict XVI
is definitely not anti-Muslim. This I de-
clare unequivocally from personal knowl-
edge. I have talked with him several times
when he was yet a Cardinal. I have referred

Pope Benedict XVI

issues of inter-religious dialogue to him.
He was the closest and most trusted theo-
logical adviser of Pope John Paul II. I

and the Clash of

personally know that he shared the vision
of the late Pope John Paul II with regard to
inter-religious dialogue.

Faith and Reason

I know that he has the greatest respect
for peoples of different religions, particu-
larly of Islam. Together with the Pontifical
Commission on Inter-Religious Dialogue,
he collaborated with the late Pope on the
many significant papal documents and
events that had significantly promoted
respectful dialogue with Islam. He thought
that dialogue with the great religious tra-
ditions had a lot to do with the deeply
rooted cultural traditions of various
peoples.
That is why I was not surprised when
he placed the Pontifical Commission on
Inter-Religious Dialogue under the Vatican
office on Culture—a move that was misin-
terpreted by some critics as a down grad-
ing of the process of dialogue. I am sure
that he thought of the move as enriching
the process and emphasizing the role of
culture in inter-religious dialogue. One
can see his emphasis on cultural religious
values on his insistence that Europe rec-
ognize this in its Constitution. One can
likewise see this point clearly in his lecture
at the University of Regensburg.
Further, he continues to regard the
By Orlando B. Quevedo, OMI, DD
continuing war in Iraq with great disap-
proval. In his own academic style he se-
verely and negatively judged the anti-
Islam cartoons in Denmark. In doctrine
and in practice, he certainly holds great
respect for Islam and its believers. With
his great predecessor, Pope John Paul II,
he holds in common the conviction that
violence is not to be justified in the name
of religion, Christian or otherwise. The
tragic blunders of religious belief in this
regard have littered history with thou-
sands of corpses.
The one fault the Pope could have had
at the University of Regensburg is his
“political” simplicity. Some might call it
“naiveté.” Certainly I see him as a simple
person without any worldly political so-
phistication, a scholar “without guile”.
Perhaps he believed that everyone would
understand his use of a medieval text in its
proper context—as a simple starting point
for a wide-ranging scholarly discussion
on the need for the West to restore faith
and religious values into its secular men-
tality. Such restoration has to be done, he
says, if the West were to successfully
enter into dialogue with the great cultural
religious traditions of peoples. Here I sup-
pose he would include such traditions as
Islam, Christianity, Judaism, Hinduism, etc.
We now know, of course, from his
message of September 16, that was cov-
ered live by Al-Jazeera, that he does not
endorse the medieval text. In fact, we are
told that the German word that he used in
his lecture to describe the statement of the
Byzantine Emperor really means “crude.”
I pray that things will settle down
quickly with the apology so humbly ex-
pressed by this simple yet learned reli-
gious leader. I

Volume 40 • Number 9 15
 Filipino Seafarers:
Sailing for a Living
By Bob R. Acebedo

16 IMPACT
IMPACT •• September
July 2006 2006
 C O V E
W
ith their sheer number represent-
ing a huge percentage of the
burgeoning 3.15 million Overseas
Filipino Workers (OFWs), they are hailed
as the country’s sailing heroes toiling in
the world’s oceans—and “sweatships”—
and, indispensably too, helping keep afloat
the precariously shaky Philippine
economy.
But, more observable than not, it seems
that their undaunted spirit and determina-
tion is treading through global waters is
borne not out of passion for their chosen
profession—and perhaps less from their
mind is the heroic call of saving the
country’s ailing economy—but out of
sheer compulsion of earning a living and
providing a bright future for their families.
Invariably it seems, what inevitably drove
these conspicuous hordes of Filipino sea-
farers to sail overseas, more than the lure
of foreign travel, is the patent lack—and
continuously waning availability—of op-
portunities back home.
Mike Solis, 47, would have never
thought of returning again to his job as a
seaman when he decided to come home for
good in 1995 after 14 years of working in
foreign ships. After completing his mari-
time education and training from PMI Col-
leges in Bohol (Central Visayas) in 1981, he
immediately embarked on sailing overseas,
and shortly some four years later, he got
married to Ermaine, a professional Dentist
who hails from Sariaya, Quezon.
Through his 14 years stint as a sea-
man, Mike has been regularly away from
his family—his wife and two sons—for
consecutively 9 months every year. Com-
ing home in 1995, Mike then thought of
bidding goodbye to the seas and opted
rather to earn a living locally and be with
his family.
But for almost 8 years since Mike
decided to settle back home, he had hardly
found a sustainable source of income to
support his family—thanks though to his
wife’s earning as a Dentist in a govern-
ment hospital in Quezon City which prac-
tically saved the family’s needs. “Mahirap.
Akala ko ay sapat na yung konting naipon
ko ng ilang taon kong pagiging marino.
Pero, wala rin. Mahirap talaga and buhay
dito sa atin (It’s difficult enough. I thought
the savings I had from those years of being
a seaman was enough. But it was nothing.
Life is really difficult here at home),” Mike
rues.
So, sometime in 2003, with his two
sons then about to enter College, Mike
made another tough decision revoking the
one he earlier made: he has to return back
R S T O R Y
to his overseas seafaring work. hard. It’s really a difficult feeling that you
Now, Mike, whose two sons are al- love your family and yet you are not al-
ready both studying in a College Seminary ways around),” Artemio explains.
in Makati City, has no plans yet of ending Artemio ’s expression of opposition
his seafaring career—not perhaps until in letting his son follow his footstep is
his two sons would have successfully shared by other seaman-fathers or parents
finished their priestly formation in the as well. Arsenio , 43, a 3rd Engineer seaman
Seminary. Working currently as the Petty from Bohol and who has been in maritime
Officer in a foreign vessel, his over $1,000.00 service for already 20 years, readily ob-
monthly salary is well enough to assure jects to sending his 18-year-old only child
him, at least, that his two sons would be to a maritime school. “Ayaw ko. Mahirap
able to finish their studies. ang buhay sa barko. Maraming amo ang
There is no coming home for good yet kailangan mong sundin (I don’t want. Life
likewise for Artemio (not his real name), 38, is hard working on board a ship. There are
a seaman for already 12 years now. A a lot of superiors whom you have to obey),”
native Cebuano, married and with two teen Arsenio said referring to the ship’s crewing
kids, Artemio works as the ship’s First hierarchy. With his basic monthly pay of
Wheeler, a “ratings” position (non-licen- $1,700.00, Arsenio has instead sent his to
sure or non-officership position) belong- study currently in a medical school in
©
ing to the lower crew ranks. Makati.
When asked what prompted him to So also for Mike Solis—he is
pursue the seaman’s career, Artemio ex- unhesitatingly adamant in discouraging
pressed his dismay about the country’s any of his sons to become a seaman. “Ayaw
sagging economic condition. “Sa nakikita ko dahil ayaw kong maranasan nila ang
ko sa bayan natin, mahirap naranasan ko. Sinasabi ko palagi sa mga
maghanapbuhay dito. Ang kumikita dito anak ko, tingnan niyo, kayo at ang nanay
sa atin ay yun lang may matataas ang niyo ay lagi kong naiiwan…gusto niyo
pinag-aralan, hindi katulad ko. Kaya ba itong mangyari sa mga magiging
kung hindi ako maglalayag sa labas ay pamilya niyo? (I don’t want because I
talagang hindi ko kikitain ang katulad don’t like to let them pass through the
sa kinikita ko ngayon (As I see it here in same experience I had. I have always told
our country, it’s hard enough to earn a my sons, look, I have always been away
living. Those who are actually earning from you and your mom…do you want the
here are only those who are highly edu- same thing to happen to your future fami-
cated, not like me. So if I won’t go abroad, lies?),” Mike explained.
I would certainly not earn
the same amount I am earn-
ing now),” Artemio said.
Certainly, under lo-
cal income standards,
Artemio ’s modest $900.00
monthly pay is quite good
enough, he claims, to sup-
port the schooling of his
two children (the elder
one already in 3rd year
high school, and the
younger in Grade six).
But, would Artemio
aspire for one of his kids
to follow his career path
in traversing the world’s
seas? “Hindi. Ayaw ko
(No. I don’t want)”,
Artemio quickly retorted.
“Kasi, mahirap talaga
ang buhay marino.
Mahirap sa kalooban na
mahal mo ang pamilya
mo pero wala ka naman
palagi (Because, a
seaman’s life is really
Volume 40 • Number 9 17
 F i l i p i n o
Dominance by the Number
Lured by higher wages and free for-
eign travel, and precipitated by the waning
availability of local opportunities due to
the country’s dismal economic condition,
Filipino seafarers have all the more trekked
on a sailing exodus for a living throughout
every corner of the world’s seas.
According to Philippine Overseas
Employment Administration (POEA) sta-
tistics, the country still lords it over in the
number of seafarers deployed globally—
constituting 25 percent of all seafarers
worldwide—thus earning the reputation
as number one labor exporter of seafarers
worldwide.
As of last year alone, POEA reports
revealed that seafarer deployment totaled
to 247,751—some 8.18 percent increase
from 2004’s 229,002 total seafarer deploy-
ment.
This surging trend of seafarer deploy-
ment remains unabated up to the present.
Recent reports from the Department of
A
t 46, weathered from many years of
cleaning rust spots on deck, super
structure, and ship sides, using wire
brush and hand or air chipping machine,
Ronie Calva typifies the Filipino Seamen’s
plight. With hundreds of others, he rents a
cheap room in one of Intramuros boarding
houses while waiting for his next ship if luck
would have it.
18 IMPACT • September 2006
S e a f a r e r s :
Labor and Employment (DOLE) indicated
that the total global deployment of Filipino
seafarers increased robustly by another
10.6 percent or 16,646 between January 1
and August 22 this year to 173,166, from
156,520 in the same period in 2005.
Acting Labor Secretary Danilo P. Cruz
said that as the trend continues, “we may
well exceed the 250,000 level in total global
deployment of our seafarers, and even
approach the 300,000 mark in the entire
2006.”
Industry observers believe that the
Filipino seafarers’ dominance in the global
maritime market may be attributed to the
classic idea, internationally peddled some
years ago, that “the Filipino sailors’ mas-
tery of the English language, their excel-
lent training, their reputation as quiet,
obedient workers and their willingness to
accept meager salaries make them very
popular with ship owners and principals”.
Furthermore, the Filipinos’ dominance as
seafarers has likewise been attributed to
“their industriousness, rapport with other
The wait takes months to a year which
usually follows a humdrum of reporting to
manning agency, attending upgrading
course orientations and briefings regularly
done for seafarers. Between the pressure
of having to work abroad and the worry of
leaving their families, the waiting seamen
occupy their time by endless “tong-its” and
anything there is. (Roy Lagarde)
seafarers of diverse cultures and lan-
guages, and reliability under the pressures
of prolonged sea travel”.
The Gains vs. the Pains
For the government and the country
as well, it cannot be without reason in
touting Filipino seafarers as “modern day
heroes”. After all, despite the not un-com-
mon stories of discrimination, aggression,
perversion and injustices they routinely
face at work and all other risks involved in
the seafaring profession, the significant
contribution of Filipino seafarers in allevi-
ating the country’s ailing economy can-
not be ignored. As of last year (2005),
industry sources revealed that dollar re-
mittances of Filipino seamen amounted to
US$ 1.7 billion, an undeniably impressive
amount to help keep the sagging Philip-
pine economy afloat.
But, more particularly, Filipino seafar-
ers are shining heroes to their own fami-
lies. More than the lure of free foreign
travel, Filipino seafarers toil in the world’s
oceans, undaunted by the toppling waves
and strong winds in high and distant seas,
just to obtain the coveted “gains” of the
seafaring career: higher wages for their
work which allow them to send their chil-
dren through higher education and pro-
vide a more promising future, some sav-
ings for a new house and sustainable busi-
ness, and the acquisition of skills and
experiences which they might apply gain-
fully on their return.
These gains, however, are surpassed
by the “pains” of family separation, threat
to family unity, and psychological-emo-
tional starvation suffered by all family
members that, more often than not, spawn
some crushing effects especially for the
children.
Notwithstanding too, more than the
personal pains are the seemingly never-
ending accounts of work-related problems
and concerns of seafarers which mostly
have remained unaddressed like, namely:
exploitation of apprentices, illegal recruit-
ment, cultural and language barriers, dis-
crimination, placement of seafarers aboard
substandard vessels, illegal transfers,
being stranded without any support,
“double bookkeeping” (or double con-
tracts) so the operator can avoid paying
seafarers according to the union pay scale,
non-payment of compensation, refusal of
employers to shoulder repatriation ex-
penses, illegal discharge or dismissal, aban-
donment by the shipowner, vessel sailing
despite unseaworthiness, non-operational
S a i l i n g f o r
or unjust grievance machienery on board,
captain’s abuse of discretion, breach of
contract to sail in war-risk area, etc. etc.—
not to mention too the job-related injuries,
death and accidents; natural calamities at
sea; incidents of hijacking, robbery, or
kidnapping; and the possibility of con-
tracting an HIV virus and other sexually
transmitted diseases.
These seemingly dumbing din of
“pains” that precariously accompany the
seafaring profession are understandably
reasons enough for some, if most, sea-
farer-fathers and parents—like Mike and
Ermaine Solis, Artemio , and Arsenio —to
discourage their sons to pursue the seafar-
ing career.
In sum, amid the overwhelming host
of pains that inescapably accrue the sea-
faring profession, reluctant perhaps are
most of the Filipino seafarers in leaving
their families behind and sail on global
waters for a living.
But, likely enough, so long as domes-
tic opportunities for a decent living remain
dim and the country’s economic muck
continues, more Filipino seafarers are yet
left with no choice but to tread and toil in
the world’s oceans and seas—precari-
ously living up to their reputation as sail-
ing heroes of the land and to their families.
Mike solis can only express his exas-
peration, “Kung may kikitain lang akong
mas maganda ditto sa atin, ayaw ko na
talaga ang pagiging marino (If only I can
earn more here, really I do not like anymore
being a seaman).” I
The Internal / p. 10
Migliore, in his address to the 44th
session of the Commission for Social
Development of the UN Economic and
Social Council, called on the interna-
tional community to fulfill its promise in
the eradication of poverty worldwide
and presented three decisive objec-
tives to achieve it.
In the case of the neediest coun-
tries, the Holy See emphasized that: (1)
the conditions of trade must be im-
proved; (2) aid to development must be
doubled; and (3) the cancellation of debt
must be promoted. (cf.ZE06021008)
The developed countries of the
world cannot be insensitive to the plight
of 600 billion people around the world
living in poverty. In the Philippines, the
problem of poverty and underdevelop-
ment is much too severe and dehuman-
izing, that radical invasive remedial pro-
cedures must immediately be done. A
a L i v i n g
Filipino Seafarers
25 % of all seafarers worldwide
are Filipinos.
229,002 Seafarers deployed
globally in 2004.
247,707 Seafarers deployed
globally in 2005.
225,251 Contracts processed
for overseas Filipino seafarers
as of August 22, 2006.
US$ 1.7 billion
remittances of
F i l i p i n o
Seafarers in
2005.
total cancellation of its external debt is most
certainly in order. Right now, it does seem
that the Filipinos are paying too heavily for
their own oppression.
Poverty has an ugly distorted hu-
man face and we are not free not to look at
it. We are not free not to confront it and not
to transform it. It is in the face of a child
writhing in pain because he has not eaten
for 3 days. It is in the face of a man who
slaughtered his four children because he
cannot feed them anymore. It is in the
blank stare into the horizon of an African
woman, clutching her children who had
been without food and water for days,
while overhead, vultures circle around
ready to swamp down on those who are
about to die. I am sure the God who made
us all did not mean this to be so, having a
man wonder not so much why he has to die
this way, but why he has to live at all.
Mahatma Gandhi once said that the
Fast Facts on
Top 5 types of vessels Filipinos boarded
in 2005
• Passenger
• Bulk Carrier
• Tanker
• Container
• Oil/Product Tanker
Top 5 Flag Registries* of vessels
Filipinos boarded in 2005:
• Panama
• Bahamas
• Liberia
• Singapore
• Marshall Island
(* Flag of registry refers to country
where the vessel is registered.)
(Sources: Philippine Overseas Employment
Administration, Department of Labor and
Employment, Commission of Filipinos Overseas,
Bangko Sentral ng Pilipinas).
worst kind of violence is poverty. By
this perception then, we can see that
right here in our very own country man
is utterly dehumanized, subject to vio-
lent oppression and totally deprived of
his right to live and sustain himself. It
behooves the rest of humanity who
have better lives to remove the scourge
of this dehumanizing poverty, wher-
ever it exists. The eradication of pov-
erty must be the existential responsibil-
ity and imperative of all mankind.
(Prof. Emma Roxas, who holds two Masteral degrees in
Philosophy and Business Management, is the President of
the Society of Catholic Social Scientists—Philippine Chapter
and a member of Fondazione Centesimus Annus—Pro
Pontifice, Vatican City. She teaches Philosophy and Social
Ethics at the University of Asia and the Pacific, Pasig City.
Her foregoing piece is a talk she delivered at a conference on
“Human Rights and the Eradication of Poverty” held last July
15 at the University of Asia and the Pacific. Prof. Roxas’ talk
has been likewise published as an encyclopedia entry entitled
“Debt Relief, International” in the “Catholic social Thought,
Social Science and Social Policy: An Encyclopedia”,
Scarecrow Press, Lanham, Maryland, USA).
Volume 40 • Number 9 19
 A R T I
The Final / from p. 14
ally the president has been a Maronite Chris-
tian, the prime minister a Sunni Muslim, and
the speaker of parliament a Shi’ite Muslim.
Christians and Muslims also have the same
number of seats in the National Assembly.
But the conflict which began in 1975
opened up deep rifts. Peace was elusive,
largely because Syria sent 40,000 troops to
support the PLO cause and to counterbalance
the presence of Israeli forces in Lebanon.
Israel had formed the Southern Lebanese
Army(SLA)asearlyas1975.Thecrisisreached
its climax when Israeli troops, after having
occupied southern Lebanon briefly in 1978,
launched an all-out invasion in 1982. It bom-
barded Beirut to deliver a knock-out blow to
the Syrian-backed Feyadeen fighters and dis-
mantle the PLO’s military infrastructure. It
took another 18 years before Israel finally
pulled its troops out of southern Lebanon
after a 22-year occupation. Syria held on for
five more years, until February 2005.
Collateral Damage: The Erosion
of Lebanese Identity
The recent unrest and its potential to
reignite bode ill for the socio-religious and
cultural configuration of Lebanon. Today the
country is roughly 70 per cent Muslim and 30
per cent Christian. This represents a steep
decline for the Christians, who were in the
majority the last time an official census was
taken—in 1932. Each side is subdivided into
multiple sects, among them the Druze. Chris-
tian political groups, mainly Maronites, want
independence and closer ties with the West.
But the Muslims see meaningful collabora-
tion only with the surrounding Arab states.
At the moment, the future looks bleak
for the Christians. Some 900,000 people
fled the country during the tumultuous
years, most of them Christians. Few Chris-
tians returned when the conflict died down.
The exodus of Christians has been com-
pounded by increasing number of Mus-
lims, thanks to the naturalization en masse
of Syrians and Palestinians (in 1994 the
Lebanese Parliament naturalized some
300,000 people, mostly Syrian Muslims).
When the Saudi-backed Rafik Hariri be-
came Prime Minister in 2000, he acquired
vast real-estate properties from Christians
and filled up government posts with Mus-
lims. Meanwhile, the Iran-sponsored
Hezbollah openly declared their intent to
create an Islamic state in Lebanon. The
declining presence of Christian Lebanese
is hardly good news for Israel, for it creates
a hostile Muslim state on its northern
border.
20 IMPACT • September 2006
C L E S
Challenges and Prospects
The most urgent task is to execute the
UN Resolution 1701, and when it fails, to
retry restoring peace on the strength of
international consensus, not beholden to
the discriminatory voice of the US and its
minions. An integral part of the peace pro-
cess is the withdrawal of all troops implicated
in the war and the setting up of a mechanism
to prevent further Hezbollah attacks. No one
can ignore the fact that the present hostilities
are traced to the decades-old Israeli-Pales-
tinian dispute, so any attempt to resolve the
Lebanese crisis has to be done in the context
of the wider Middle East dilemma. Even then
much will remain to be done. Vast amounts
of assistance will be needed to help the
Lebanese clear up the debris and rebuild
their infrastructure and economy.
But just as important is the need to
rebuild the shredded fabric of Lebanese
sovereignty and to restore its delicate social
and political cohesion. Lebanon’s religious
and ethnic pluralism is a treasure that has to
be preserved and strengthened. It has al-
ways been regarded as a European bridge to
the Arab world. If its 1,900-year-old Christian
communities fail to weather the conse-
quences of Israeli aggression and are sub-
merged by a rising tide of Islam, the world will
lose something far more precious than a
resort for sun-baking European tourists. It
will lose the only example of a successful
democratic society in which Christians and
Muslims once managed to work together in
fraternal harmony.
In 1989 Pope John Paul II convoked a
special synod on the situation in Lebanon,
in the midst of its tragic civil war. He said:
“Greater mutual knowledge and engaging in
a mutual dialogue for the greater service of
man are indispensable conditions for free-
dom, peace and respect for the dignity of the
person. This living and consented pluralism
is a fundamental value which has presided
over the history of Lebanon. This is the
reason why the disappearance of Lebanon
would be a dramatic loss for the cause of
freedom itself... The disappearance of Leba-
non, without any doubt, would be one of the
great tragedies of the world. Safeguarding it
is one of the most urgent and noble tasks
which the world today must undertake.”
Was anyone listening then? Is anyone
listening now? I
Fr. Henry Bocala finished Political Science degree in UP Diliman
and worked for the Senate during the Aquino administration. He
later studied Theology and Canon Law in Rome, where he was
ordained priest in March 2000. His doctoral thesis (published as
a book) dealt with the “Diplomatic Relations between the Holy See
and the State of Israel” in the context of the Middle East Conflict
(Rome, 2000)
T
his aspiration of an unnamed sea
farer echoes that of thousands of
others who walk the streets of Ma-
nila everyday scouring manning agencies
with the hope of getting hired.
A center for seafarers, Apostolate of
the Sea (AOS)-Stella Maris is found in
many countries in the world where there
are seafarers. According to Fr. Savino
Bernardi, CS, the current chaplain of AOS-
Manila; there are more than a hundred
Catholic centers throughout the world,
while Christian centers number about 300.
All the centers cooperate together through
an association called International Chris-
tian Maritime Association (ICMA). The
center serves as dormitory for those who
are waiting to be recalled into the maritime
service. In the Philippines, these centers
can be found in La Union, Batangas, Cebu,
Maasin, Cagayan de Oro, Davao , and
Iloilo City.
Ironically, despite its being a hub for
business activities, where two of the busi-
est ports in the country are found, and
scores of manning agencies are located,
Manila is the last to put up a Stella Maris
center to cater to the physical and spiritual
needs of the Filipino seafarers.
For years, AOS had dreamt of a center
for seafarers in Manila, touched as it was
by the presence of hundreds of Filipino
seafarers that congregate along the ex-
panse of Kalaw Street in Ermita everyday,
waiting for their chance of a seaman’s job.
Finally, after eight long years of struggling
to accomplish its long-held vision, AOS
received an offer from the Archdiocese of
Manila to convert the 4th and 5th floors, plus
the roof top of MetroBank building in
Ermita into a center for seafarers. Thus, on
June 8 of this year, Stella Maris-Manila
was born.
Barely four months since it started
opening its doors to seafarers, the center,
which was launched on July 31 this year is
now teeming with 324 residents coming
from all over the country.
“We are open to everybody even if
they belong to other religions. Everyone is
welcome,” says Des, one of the staff in the
center.
Three lived-in staff takes care of the
daily operation of the center. Des, who is
a member of Scalabrinian Lay Association
provides a mother and sister figure to the
residents. The other two staff members,
Richard, a former Scalabrini seminarian
and Bert, a former lay minister, are like
brothers to them. Their services extend
beyond the usual 8-hour work shift. They
often find themselves on their toes even
 A R T I C L E S

Stella Maris Center:

A Home Away from

Home
By Pinky B. Barrientos, FSP

plants. Round and rectangle tables are heard about the center from their friends.
spread around where everyone can dine al In no time, they transferred residence and
fresco. have been happy
Residents ob- they did so.
viously are satis- “I wish there is a Melchor, a newly
fied with the ser- place here in graduate of mari-
vices they get from
Stella Maris. Manila where we time course, hopes
to board the ship
Francis, for in- can spend some sometime this
stance, has been
processing his pa-
time in comfort, just month. This early
is already planning
he

pers for three like in other of staying at Stella

late at night or in the wee hours of the
morning either to welcome a late arrival or
months already. countries where a Maris next time he
This would be his comes ashore.
see someone off. second time to go Stella Maris Center “This is already my
More than simply providing a decent
shelter to seafarers, Stella Maris takes the
to sea if he is hired. provides internet second home,” he
extra mile of assisting them in other matters
He was staying in
another dormitory access, decent and confided.
Undeniably,
as well, like spiritual counseling and pro- before he trans- affordable Stella Maris-Manila
viding paralegal support for those who
need it. The staff sees to it that prayer and
ferred to Stella
Maris. He says he
accommodation, still has a lot to ac-
complish in terms of
spiritual input are given to seafarers. Per- likes staying in the recreation and achieving its goal of
sonal differences are resolved through
group dynamics. According to Des, resi-
center because he clean hot meals.” providing the sea-
experiences a sense farers with amenities
dents can stay indefinitely as long as they of brotherhood and that are at par with
pay. Among the residents, it is the cadets- cooperation. And he thinks there should those of other centers abroad. But it is with-
in-training that usually stay longer. The be more centers like this in the country out doubt gradually realizing what it has
veteran seafarers can be recalled anytime. because of the good things it is doing for endeavored to be since its inception. I
The place is indeed heaven-sent for a seafarers.
weary seafarer who struggles to make ends Unlike other dormitories
meet while waiting for the company call. where they earlier stayed, the
Thinking of their dwindling expenses residents in the center are not
coupled with other problems back home restricted in their use of water
can take a toll on any seafarer’s emotional and electricity. Des confided
and physical well being. Nevertheless, the that the center is paying a lot for
center tries to respond to their recreational utilities, and yet Stella Maris
needs by providing magazines to those charges residents much lower
who like to read; and television for others than other dormitories do. Indi-
who prefer to watch news and movies. vidual occupant, in fact, pays
There is also a ping pong table on the roof only P50 for a non air-condi-
top and exercise machines for health buffs. tioned room and P75 for an air-
The roof top is actually a multi-purpose conditioned room per day.
facility. A small corner of it is used as a Like Francis, John and
laundry area. It also has a pocket garden. Melchor were also staying in
The residents take charge of watering the other dormitories when they

Volume 40 • Number 9 21
 S T
From the Archdiocese of Capiz
G LETTERS ON
ambling endangers the
moral fiber of our coun
try. It can become addic-
tive, a way of life, and if food,
education and other basic needs
of children are grossly neglected,
gambling is morally unaccept-
able. The Catechism of the
Catholic Church (CCC) clearly
states that the games of chance
“become morally unacceptable
when they deprive someone of
what is necessary to provide for
his needs and those of others.
The passion for gambling risks
becoming an enslavement”
(CCC,2413).
We know that many Filipi-
nos, both small-timers and big-
timers, want to earn instant, if
not big, money in various forms
of gambling like daily double,
pick three, Masiao, etc.
The Small Town Lottery
(STL), a form of gambling, is a
recent revival made by power-
ful government personalities to
replace jueteng. It is considered
“legal gambling” under the Phil-
ippine Charity Sweepstakes Of-
fice (PCSO). In the province of
Capiz, interested parties wish to
promote and proliferate it with
the intention to extract money
from the pockets of the poor
and the middle income earners
since it is designed for them. Is
this not a form of wicked design
out of selfishness, greed, mali-
ciousness and deceit? The Gos-
pel tells us that these wicked
designs come from the deep re-
cesses of the heart” (Mk. 7:21).
Although it is labeled as
“Small Town,” its daily revenues
are big which mostly come from
the ordinary folks from cities,
towns and barangays. The small
yet daily bets will not only con-
tribute to the already precari-
ous and miserable plight of the
poor, but will also perpetuate
the societal corruption in de-
priving the poor with millions of
pesos. How can gambling pro-
mote societal prosperity when
gamblers in majority of cases,
are losers? How could corrup-
tion and the propagation of a
culture of gambling promise a
22 IMPACT • September 2006
A T E M E N T S
PASTORAL
bright future for the ordinary
Capizeños who are already
heavily burdened by taxes and
high prices?
GAMBLING
The entry and proliferation
of STL in Capiz will bring ben-
efits to the gambling lords, their
corrupt subordinates and some
local government officials who
would siphon money from the
ordinary patronizers. Election is
near. Money is needed. Diver-
sion of funds for election pur-
pose is inevitable. Deception and
dishonesty are pure corruption
and betrayal of the common
good. If our local government
units will promote STL, will this
not instill in our people the vice
of indolence, making them en-
trust their future to chance?
What virtues and good examples
will the parents and elders pass
on to their children if they bank
on a mentality of chance?
We need to remember that
work is a vocation and has value.
Even God Himself worked when
he created the world. When we
work, we participate in the on-
going work of God’s creation.
Let us persevere in hard and
honest work so that we would forms of gambling. Let us not of safeguarding the dignity of
be pleasing to God. allow the STL to be legalized in the poor and the solidarity of our
As we acknowledge and our province. It will destroy the Christian families. We exhort all
thank individuals and groups Christian values of our faithful. It Christian families to abhor all
who have supported against the will teach them to be lazy and be forms of gambling. The Cat-
legalization of STL and other dependent on luck which carries echism of the Catholic Church
forms of gambling in Capiz, we false hope. It will destroy our says: “The family is an initiation
reiterate the strong belief of the Christian families and the future into life in society. The family
Philippine bishops contained in of our children. Let us be respon- should live in such a way that its
their pastoral letter entitled: sible to one another and to our members learn to care and take
“Building a ‘Civilization of love’: society. Let us be one and firm in responsibility for the young, the
A Pastoral Exhortation for the eradicating gambling and its old, the sick, the handicapped,
Year of Social Concerns,” which many faces. This can be one of and the poor’ (CCC 2207-
states: “The Church must build our means to live what the Phil- 2208). In addition, “civil author-
capacity. We have to empower ippine bishops wish to call “a ity should consider it a grave
those who are needy to con- spirituality of citizenship, which duty to acknowledge the true
struct a better future… help is a concrete way of living out in nature of marriage and the fam-
people grow in capacities, such our country the ‘fundamental ily, to protect and foster them, to
as the capacity to govern them- social virtue’: solidarity.” safeguard public morality and
selves, the capacity to develop Therefore, we exhort the promote domestic prosperity”
their abilities, the capacity to different Ecclesial Basic Com- (CCC 2210).
find meaningful and fruitful em- munities and religious organiza- Let us pray that we will live
ployment and work.” Hence, let tions in the Archdiocese of Capiz as responsible Christians and
us not give in to the enticement to include in their activities and live justly in God’s presence.
and false security offered by apostolate respectively an anti- With my blessings.
gambling and the STL. gambling education campaign.
In connection with these Let this be our strong and solid +Onesimo C. Gordoncillo, DD
issues, we strongly oppose all stance against STL and our way Archbishop of Capiz
 PASTORAL LETTERS ON GAMBLING
From the Diocese of Antipolo
My dear brothers and sisters:
I
am writing this pastoral
letter in order to protest
against the plan to put up
the small town lottery (STL)
in the province of Rizal. STL
is gambling and, like jueteng,
it victimizes especially the
poor.
According to the Cat-
echism of the Catholic Church,
gambling in itself is not im-
moral. It becomes morally un-
acceptable when it deprives
someone of what is necessary
5th International / from p. 25
5. To maintain critical col-
laboration with govern-
ment agencies to advo-
cate for the welfare, rights
and dignity of migrants.
To the receiving
Churches—
1. To continue providing
appropriate pastoral pro-
grams for Filipinos in
their respective territo-
ries;
2. To advocate for the pro-
tection, welfare and
rights of migrants in their
countries.
To the chaplains and
pastoral workers—
1. To focus on nurturing
the Catholic faith of the
Statement of Concern / from p. 24
violations are forthrightly
done to church workers, lead-
ers and members of organiza-
tions, activists, journalists,
workers, peasants, among
others with impunity. To such
a degree the intrusion of the
Multi-national mining and
logging companies are wreck-
ing havoc to the environment
and affecting so greatly the
lives of the indigenous people
and their culture. Much more
we are saddened to know that
even church and religious
people and co-workers who
work for the poor are facing
brazen harassment and in-
timidation. The disconcerted
to provide for his needs and
those of his dependents. It is
also immoral when it becomes
an addiction. Gambling also
promotes laziness. It encour-
ages dependence on luck rather
than on hard work in order to
improve one’s situation in life.
These factors that make gam-
bling immoral are present in
STL. Because of STL, many
thousands of poor people de-
prive their families of needed
income and become addicted
to it. Because most of the bet-
second and subsequent
generation immigrants;
2 To strengthen coordination
and collaboration with each
other and ECMI through
regular information ex-
change and communication
tools;
3. To show interest in partici-
pating in yearly national
meetings, bi-annual regional
meetings and international
meetings every three years;
4. To foster appreciation of
Filipino culture and heritage
through socio-cultural ac-
tivities and other related ini-
tiatives;
5. To encourage the migrants’
philanthropic spirit.
situation of the Religious of the
Good Shepherd sisters who for
a long time are working with the
Indigenous people in Agusan
del Sur is a manifestation of such
an alarming situation.
One with the victims and
the poor Filipino people, it is our
stand therefore to join with the
different church and religious
groups, sectors and human
rights organizations in the Phil-
ippines and other parts of the
world in denouncing these in-
justices. We cannot allow this
to continue. Peace and justice
must prevail.
Therefore in one voice:
We urgently call on the
tors are from the poor, STL
raises money by getting money
from the poor but most of this
money go to the rich. STL, like
jueteng, is the opposite of
Robin Hood, who got money
from the rich in order to give it
to the poor.
The fact that STL is legal
does not make it moral. It is bad
enough that we have jueteng,
lotto and a casino in Rizal. Let
us not bring more harm to our
province by having STL. Let
us not make gambling part of
To the Philippine govern-
ment—
1. To enforce vigorously ex-
isting government policies
on recruitment and deploy-
ment of OFWs;
2. To be more vigilant in anti-
trafficking measures and
campaign against illegal re-
cruitment;
3. To promote and support
multi-agency response to
the care of migrants and their
families including research
and studies on migration
issues and concerns;
4. To address the real causes
that lead Filipino migration
such as poverty and unem-
ployment
President of the Philippines:
Mrs. Gloria Macapagal Arroyo
to act decisively to put a stop to
these killings, protect the rights
of the poor and uphold human
dignity. Render justice to the
victims and hear the cry of the
poor people.
We appeal to the Office of
the United Nations High Com-
missioner for Human Rights to
conduct an investigation into
these killings in the Philippines.
We also call on all people
of goodwill to promote justice
and peace throughout the
World. Let justice flow like wa-
ter, and uprightness like a never-
failing stream! (Amos 5:24).
Volume 40 • Number 9
our way of life in Rizal.
I appeal to our people,
especially to our provincial and
municipal officials in Rizal, not
to allow STL in our province.
Through the intercession
of Our Lady of Peace and Good
Voyage, the Virgin of Antipolo,
may God protect our province
of Rizal from the evils of gam-
bling.
+GABRIEL V. REYES, D.D.
Bishop of Antipolo
September 12, 2006
Inspired by the virtue of
St. Lorenzo Ruiz of Manila,
the patron of Filipino mi-
grants and guided by our
baptismal call to service, we
continue to commit ourselves
to the Filipino migrants and
immigrants and their families
in the pursuit of living the
values of the Gospel. We pray
for continued guidance of the
Holy Spirit, and we implore
that the Blessed Mother pray
for us as we accompany the
Filipinos who work and live in
foreign lands.
(The 5th International Consultation
Meeting on the Filipino Ministry
Worldwide was held on September
11-15, 2006, Tagaytay City,
Philippines)
For Peace and Justice in the
World,
Signed:
Rev. Fr. Artemio Jusayan,
O. Carm. (Philippines)
Rev. Fr. Edgar Koning, O.
Carm. (The Netherlands)
Rev. Fr. Nelson Belisario, O.
Carm. (USA)
Rev. Fr. Miceal ONeill, O.
Carm. (Ireland)
Rev. Fr. Telesphoro Chelo
Deb, O. Carm. (Democratic
Republic of the Congo)
Rev. Fr. Amilton Vidotto, O.
Carm. (Brazil)
And 31 delegates of the Inter-
nationalMeetingforJusticeand
Peace
23
 S T A T E M E N T S

and account. If it is worth several billion

ON CHARTER CHANGE AND THE pesos, it is worth spending in an honest way.
A Constitutional Convention will be a better
COMMON GOOD political exercise than the present powers-
(A Pastoral Exhortation) that-be, our Congress, making themselves a
Constituent Assembly that can easily be-
come self-serving.

F
rom the moral standpoint, we, your tion. The CBCP subscribes to the allegation
Bishops, continue to express our con that the “people’s initiative” is an initiative It is said that the presidential form of
cern over the kind of democracy that of the ruling power, and not genuinely of the government is a source of corruption among
we are practicing, whether this leads us to people. From the moral standpoint, it is other things. We should ask a different
attain the common good. The Compendium clothed with suspicion. And so we ask: is it question: Is it the presidential form that is the
of the Social Doctrine of the Church states: really for the people and the common good? source of corruption, or the people in author-
“The Church values the democratic We leave to our well-informed lawyers the ity who corrupt and abuse the system? Any
system inasmuch as it ensures the participa- legal arguments. form of government will have its positive and
tion of the citizens in making political choices, Holding a Constitutional Convention negative characteristics; but the people who
run the government are very crucial; they
guarantees to the governed the possibility will be very expensive, as it will cost several can either corrupt it or make it serve the
both of electing and holding accountable billion pesos. But it is worth spending that common good. Any system or form of
those who govern them, and of replacing much for something that is good for the government in the hands of honest, just and
them through peaceful means when appro- greatest number. A Constitutional Conven- incorruptible people will be a source of good
priate.” (Centessimus Annus, #46) tion will be a better political exercise than for the governed. Will the parliamentary-
Charter Change, changing our Consti- convening congressmen as a Constituent unicameral form of government not be cor-
tution, is such a serious matter for the entire Assembly which is something that can eas- rupted by the people who will create it?
country, because it will determine the future ily become self-serving. The government It is in this light that we have made our
of our people. Thus we must make the widest has spent enormously to cheating and graft position clear on Charter Change from the
consultation on it for adequate information, and corruption moral standpoint, and we reiterate it:
discussion and education. That is why we We maybe spending or losing much “Changing the Constitution, involving
disagree with the so-called “people’s initia- much more than that through government major shifts in the form of government, re-
tive” which appeared only as a “signature overspending and cheating and graft and quires widespread participation, total trans-
campaign” without focus on the real inten- corruption, which are very difficult to assess parency and relative serenity that allows for
rational discussion and debate. This is best
done through a Constitutional Convention.”
International Commission for Justice and Peace and the Integrity of Creation (CBCP, January 2006)
Promoting Justice and Peace in A Globalized World Heeding the exhortation of Pope
Promover La Justicia Y La Paz En Un Mundo Globalizado Benedict XVI in Deus Caritas Est that the
July 31 August 15, 2006 Casa Beato Nuno Fatima-Portugal Church “is called to contribute to the purifi-
cation of reason” (# 29), we would like to ask

STATEMENT OF CONCERN ON THE these and similar questions to guide the

discussion, discernment and debate on the

PHILIPPINE SITUATION
charter change. Are you convinced that the
Charter Change as presently presented by
our governing politicians is really for the
common good? Are you convinced that the
W e, the members of the Carmelite lenged by this very inhuman situation,
Family working on Justice, Peace we cannot close our eyes and remain
and Integrity of Creation coming from deaf to the agonies of the world. Our
“people’s initiative” is genuinely the people’s
activity, and has its real source in the people?
Do you want our legislators to convert them-
19 countries throughout the world, gath- faith and Carmelite tradition continu- selves into a Constituent Assembly where
ered in Fatima, Portugal from ously compel us to help re- they alone will rewrite our Constitution, and
July 31- August 15, 2006 store the world where have it only approved by us in a plebiscite?
with the Theme: Promoting Peace, Justice and Love Is it enough to say YES to Charter Change?
Justice and Peace in a Glo- reign. We are in a democracy. Should not then
balized World. Discerning on the dif- the citizenry be made to participate by elect-
Moved by our Pro- ferent situations of the poor ing their delegates to a Constitutional Con-
phetic tradition as one fam- people in the different coun- vention?
ily in Carmel, we spent time Hear me, you who know tries around the world, we are These are the questions we would like
to discern and contemplate justice, you people who
have my teaching at heart: deeply troubled upon know- our people in our dioceses and parishes to
together on the cries of the Fear not the reproach of ing the human rights situa- participate in answering regarding so seri-
people and our environment men, be not dismayed at
their insults.(Isaiah 51:7) tion in the Philippines. The ous a matter as Charter Change.
today faced by the tremen- staggering number of victims For the Catholic Bishops’ Conference
dous dehumanizing impact of Global- of extra-judicial killings which reached to of the Philippines.
ization around the world. We feel with 725 starting 2001, the 181 who disap-
great remorse that our world is full of peared and the increasing human rights +ANGEL N. LAGDAMEO, DD
injustices and disquiet. Being chal- Statement of Concern / p. 23 Archbishop of Jaro
President,CBCP/September14,2006

24 IMPACT • September 2006

 S T
W
e, the Filipino Chaplains and
Pastoral Workers ministering the
different migrant Filipino com-
munities from various parts of the world,
together with the Chairman and Executive
Secretary and the staff of the Episcopal
Commission for the Pastoral Care of Mi-
grants and Itinerant Peoples (ECMI) of the
Catholic Bishops’ Conference of the Phil-
ippines (CBCP) and some diocesan minis-
ters for migrants from the Philippines for
four days, have gathered, shared, and ex-
changed ideas on the pastoral experiences,
issues and concerns of the Filipino mi-
grants.
The meeting included a dialogue with
some officials of the government whose
agencies are directly involved with Fili-
pino migration to raise issues and con-
cerns of Filipinos overseas. Among them
were from the Department of Labor and
Employment Agency (DOLE); Philippine
Overseas Employment Administration
(POEA); Overseas Workers Welfare Ad-
ministration (OWWA); Office of the
Undersecretary of Migrant Workers Af-
fairs (OUMWA) of the Department of
Foreign Affairs (DFA); Philhealth, National
Commission on Culture and Arts (NCCA)
and Commission on Filipinos Overseas
(CFO) of the Office of the President.
Two private organizations presented
services and programs of their own initia-
tives in the consultation meeting.
The assembly was also an occasion of
prayer and discernment and a real chance
to assess the Filipino migration and its
challenges to evangelization, following the
theme of the consultation meeting, “Ap-
praising the Filipino Diaspora and its
Challenges to Evangelization.” It has
brought the participants to the following
realization:
1. That the Church has shown great
concern in the growing migration phe-
nomenon worldwide and issued Erga
Migrantes Caritas Christi;
2. That the Philippine Church and soci-
ety is growing more aware of the Fili-
pino migration including its social costs
as a very significant part of the people’s
lives;
3. While the Church does not encourage
or promote migration, it continues to
encourage Filipino migrants to be evan-
gelizers and make efforts to establish
ministry to the migrants at the dioc-
esan level;
4 That we appreciate the generous ef-
forts of receiving churches to provide
pastoral care to Filipino overseas;
5. That we recognize the heroic efforts of
A T E M E N
Statement of the 5 th International
Consultation Meeting on the Filipino
Ministry Worldwide
the limited number of pastoral workers
abroad;
6. That Filipino migrants encounter dif-
ferent realities and challenges which
requires specific and appropriate pas-
toral care in various parts of the world;
7. That the Philippine government has
made labor migration a significant part
of its economic policy and has tar-
geted one million overseas jobs annu-
ally;
With these realizations, we humbly
put forward the following recommenda-
tions:
To the Church in the Philippines—
1. To intensify awareness on migration
phenomenon in the church and on the
Message to Muslim Filipinos
on the Month of Ramadan
Assalam alaykum wa
Rahmahtullhi wa Barakatuhu!
As you begin the Ramadan, the
Catholic Church commends the Mus-
lim community of the Philippines as you
submit to Allah through salat (prayer),
zakat (almsgiving) and shaum (fasting).
The Second Vatican Council of the
Church in its document, Nostra Aetate,
has acknowledged her deep respect for
Islam and the Muslims for they worship
God, who is one, living and subsistent,
merciful and almighty, the Creator of
heaven and earth, who also spoke to
humanity through the prophets. In this
regard we hold with great respect your
prophet Muhammad who received the
Qur’an on the ‘Night of Power.’
The Qur’an says: “The month of
Ramadan is that in which the Qur’an
was sent down, as a guide to human-
kind and a self-evident proof of that
guidance and criterion to distinguish
between right and wrong judgment. So
whoever of you is present in the month
should spend it in fasting.” (Q.2:185).
It is the Qur’an through the centuries
that has provided the Muslim ummah
T S
recent Vatican instruction Erga
Migrantes Caritas Christi;
2. To establish effective ministry for
migrants and their families at the dioc-
esan level;
3.To collaborate with government agen-
cies to ensure that values and faith
formation are included in preparing
departing migrants in providing pre-
employment orientation seminar
(PEOS) and pre-departure orientation
seminar (PDOS);
4. To offer opportunities for deepening
spirituality and skills development for
chaplains and pastoral workers in mi-
grant ministry;
5th International / p. 23
its religious depth and its moral prin-
ciples on how to believe and act as
Muslims.
May your reverent recitation of the
Qur’an during the month of Ramadan
grant you Allah’s guidance, mercy and
compassion. And may the Qur’an con-
tinue to inspire and show you the straight
path so that you may continue to be
instruments of God’s peace, justice, and
unity in our country and in the world.
Most Rev. Antonio J. Ledesma, SJ, DD
Archbishop of Cagayan de Oro
Chairman, Episcopal Commission on
Interreligious Dialogue (CBCP)
September 22, 2006
Volume 40 • Number 9 25
 F R O M T H E B L O G S

E
ven feeble-minded indi-
viduals can see the whale
of difference between the
so-called “Bastes Commis-
sion” and “Melo Commission”.
The “Bastes Commission”
was basically technical in na-
ture and purely advisory in fi-
nality. It was a Malacañang cre-
ation to have a group study the
significance and effects of the
Rapu-Rapu mine tailings. The
true intention and objective
behind the Commission was
readily seen when it submitted
its recommendation. This was
unceremoniously thrown out
the moment it was handed to
Malacañang. This Commission
can even be considered as hav-
ing but a civic assignment which
is in favor of the environment.
The “Melo Commission”
on the other hand is something
very different. It is required by
Malacañang and expected to
do nothing less than investi-
gate the hundreds of extrajudi-
cial killing in the country at
least since 2001. It has the power
to issue summons and sub-
poenas even. It has the author-
ity to move for the prosecution
of people it finds connected
with the gross murders, abduc-
tions and tortures of cause ori-
Two Malacañang
Commissions
ented persons, farmers, pro-
fessionals, media practitioners,
students among others.
The Commission even re-
cently claimed that there are no
“sacred cows”—the President
included—in its investigative
agenda and prosecutory
moves. Needless to say, there
were so many “sacred cows”
the Bastes Commission found
futile to contend with. This is
why the “cows” concerned are
still well and alive while the
Commission has been long
dead, discarded and buried
deeply and definitively.
Canon law says that cler-
ics—deacons, priests and bish-
ops—are expressly forbidden
to assume public office that
means sharing in the exercise
of civil power (Canon 281 Par.
3 CIC). If this expressed ca-
nonical prohibition does not
really apply to the members of
the “Melo Commission”, the
conclusion is rather obvious:
this is neither better nor differ-
ent from the “Bastes Commis-
sion” which did something but
accomplished nothing.
The Church law concerned
is but ecclesiastical in nature.
This means that it is not of di-
vine origin. Wherefore, the com-
petent Church authority in
Rome that enacted the law can
and may make exemptions there-
from for reasonable and just
cause. Upon formal petition by
the cleric concerned, there is
another way of being freed from
the said law, viz., the cleric asks
for reduction to the lay state of
life or he is in effect dismissed
from the clerical state.
www.ovc.blogspot.com

T
he relationship between faith and rea
son—this was the focus of the lecture of
Pope Benedict XVI on 12 September
2006 at the University of Regensburg. The
Holy Father has always loved the academe,
considering that he is himself an eminent
scholar. His kindness and humility are only
matched by his knowledge and wisdom. Learn-
ing and prudence—these can be said as the
human attributes that best describe the person
of Pope Benedict XVI.
The substance of his lecture is a threefold
truth: First, faith and reason are compatible.
Second, faith illumines reason functions. Third,
reason affirms faith acts. In other words, just as
God has the disposition to make himself known
to man, man on the other hand has the capacity
to know God.
The Holy Father cited the Surah 2,256 that
reads: “There is no compulsion in religion.” In
Faith and plain words, the Pope himself subscribes to the
truth brought forward by Mohammed that
Reason mere force cannot make man have faith. Man
should not only see the rationality of the faith
but also freely accept it. Otherwise, man would
not have genuine faith. Violence or force has no
place in the interaction between God and Man.
In the same way, force or violence cannot make
man really believe in God.
As to the alleged attack, insult or offense
made by the Pope against the Muslim religion,
this is not only a gross falsity but also a bad joke.
It anything at all, the allegation is instead a
shameless attack, insult or offense to the Pope.
Benedict XVI would be the last person on earth
that could speak ill of the Muslim religion.
Sometimein1391,therewastheByzantine
Emperor Manuel II Paleologus who in his dia-
logue with a Persian scholar said: “Show me just
what Mohammed brought that was new, and
there you will find things only evil and inhuman,
such as his command to spread by the sword, the
faithhepreached.”ItwasdefinitelynotBenedict
XVI who said this. The truth is that the Pope
countered this errant pronouncement by the
said Emperor by citing precisely that according
toMohammadhimself“Thereisnocompulsion
inreligion.”(Surah2,256).
Where is the attack, insult or offense?
www.ovc.blogspot.com

26 IMPACT • September 2006

 E D I T
Ulterior Motives
W e have ulterior motives.” This is the open
message given by the national leadership
and all its allies in the national and local
government, in their avid effort to change the
Charter. The means used are of no consequence.
The money spent is not an issue. The methods
adopted can be any—on proviso that there be a
charter change at all costs and as early as pos-
sible. There is but one non-negotiable condition
viz., that the change in the fundamental law of the
land be done during the tenure of office of the
present administration and its fervent followers.
For all intents and purposes, the relentless
effort and insistence of the administration and its
partymates to have a charter change as soon as
possible, through all means and during the incum-
bency, strongly prove the message to be true. In
fact, the general public itself see the ulterior
motives behind the so-called unstoppable rushing
“train” to change the charter. The talks in coffee
shops, among media practitioners plus the calls to
radio stations say that there are really three prac-
tical reasons why there is an official rush to
change the constitution.
The first and foremost motive is to bury deep
and possibly forever the serious and persistent
question about the legitimacy of the present ad-
O R I A L
ministration. This is the same as making the im-
peachment case for several impeachable offenses,
moot and academic. Considering the painful sig-
nificance and sad implications of an impeachment
case filed no less than twice in the past two years,
an immediate charter change becomes very desir-
able. Otherwise, the third filling of the impeach-
ment case—possibly with additional impeachable
offenses—could be again done the third time next
year. And the same national embarrassment would
be again felt by the present administration.
The second motive is to extend the tenure of
office of all the incumbent elected officials—even
if such were beyond their legitimate mandate
coming from the general electorate. With such an
undeserved favor and blessing, it is the fervent
hope of the administration and the majority to
convince the minority to join the band wagon of
charter change. It seems however that to their
credit, the minority is not biting the bait.
The third motive is to blame the present char-
ter for all the graft and corruption in government,
the poverty and misery of the people, the violation
of human rights inclusive of the hundreds of sum-
mary executions, ergo, the charter must be
changed—no matter how funny such a motive
sounds.
Volume 40 • Number 9 27
 F R O M
The Piano Teacher
A
t the prodding of my friends, I am
writing this story. My name is
Mildred Hondorf. I am a former el-
ementary school music teacher from Des
Moines, Iowa. I’ve always supplemented
my income by teaching piano lessons—
something I’ve done for over 30 years.
Over the years I found that children have
many levels of musical ability.
I’ve never had the pleasure of having
a prodigy though I have taught some tal-
ented students. However I’ve also had my
share of what I call “musically challenged”
pupils. One such student was Robby.
Robby was 11 years old when his mother
(a single Mom) dropped him off for his first
piano lesson. I prefer that students (espe-
cially boys) begin at an earlier age, which
I explained to Robby.
But Robby said that it had always
been his mother’s dream to hear him play
the piano. So I took him as a student. Well,
Robby began with his piano lessons and
from the beginning I thought it was a
hopeless endeavor.
As much as Robby tried, he lacked the
sense of tone and basic rhythm needed to
excel. But he dutifully reviewed his scales
and some elementary pieces that I require
all my students to learn.
Over the months he tried and tried
while I listened and cringed and tried to
encourage him. At the end of each weekly
lesson he’d always say, “My mom’s going
28
28 IMPACT •• September
IMPACT September 2006
2006
T H E I
to hear me play someday.” But it seemed
hopeless. He just did not have any inborn
ability. I only knew his mother from a
distance as she dropped Robby off or
waited in her aged car to pick him up. She
always waved and smiled but never
stopped in.
Then one day Robby stopped coming
to our lessons. I thought about calling him
but assumed because of his lack of ability,
that he had decided to pursue something
else. I also was glad that he stopped com-
ing. He was a bad advertisement for my
teaching!
Several weeks later I mailed to the
student’s homes a flyer on the upcoming
recital. To my surprise Robby (who re-
ceived a flyer) asked me if he could be in the
recital. I told him that the recital was for
current pupils and because he had dropped
out he really did not qualify. He said that
his mother had been sick and unable to
take him to piano lessons but he was still
practicing. “Miss Hondorf . . .. I’ve just got
to play!” he insisted.
I don’t know what led me to allow him
to play in the recital. Maybe it was his
persistence or maybe it was something
inside of me saying that it would be all
right. The night for the recital came. The
high school gymnasium was packed with
parents, friends and relatives.
I put Robby up last in the program
before I was to come up and thank all the
N B O X
students and play a finishing
piece. I thought that any damage
he would do would come at the
end of the program and I could
always salvage his poor perfor-
mance through my “curtain
closer.”
Well, the recital went off with-
out a hitch. The students had
been practicing and it showed.
Then Robby came up on stage.
His clothes were wrinkled and his
hair looked like he’d run an
eggbeater through it. “Why didn’t
he dress up like the other stu-
dents ?” I thought. “Why didn’t
his mother at least make him comb
his hair for this special night?”
Robby pulled out the piano
bench and he began. I was sur-
prised when he announced that
he had chosen Mozart’s Concerto
#21 in C Major. I was not prepared
for what I heard next. His fingers were light
on the keys; they even danced nimbly on
the ivories. He went from pianissimo to
fortissimo. From allegro to virtuoso. His
suspended chords that Mozart demands
were magnificent! Never had I heard Mozart
played so well by people his age.
After six and a half minutes he ended
in a grand crescendo and everyone was on
their feet in wild applause.
Overcome and in tears I ran up on
stage and put my arms around Robby in
joy. “I’ve never heard you play like that
Robby! How’d you do it?” Through the
microphone Robby explained: “Well Miss
Hondorf . . .. remember I told you my Mom
was sick? Well, actually she had cancer
and passed away this morning. And well .
. . she was born deaf so tonight was the first
time she ever heard me play. I wanted to
make it special.”
There wasn’t a dry eye in the house
that evening. As the people from Social
Services led Robby from the stage to be
placed into foster care, I noticed that even
their eyes were red and puffy and I thought
to myself how much richer my life had been
for taking Robby as my pupil.
No, I’ve never had a prodigy but that
night I became a prodigy. . . of Robby’s. He
was the teacher and I was the pupil. For it
is he that taught me the meaning of perse-
verance and love and believing in yourself
and maybe even taking a chance in some-
one and you don’t know why.
Robby was killed in the senseless
bombing of the Alfred P. Murrah Federal
Building in Oklahoma City in April of 1995.
rowena.dalanon@cbcpworld.net
 I M P IMPACT
A C T REVIEWS
R E V I E W S

The Savoury ‘Halo-Halo’ Handbook of Formularies for The

Fr. Ross C. Olaybal, LLB-JCL
Use of Chancery and Parish Offic-
No mistake, this book is not a rich pasto- ers: The Sacrament s (2nd Ed.)
gourmet’s take on the famed lo- ral experi- H. Velarde, R. Vergara, J. Gonzales, OP, eds. Canon Law
cal delicacy, “Halo-Halo”, a des- ence but Society of the Philippines (CLSP).
sert of mixed taste of sweet importantly
fruits. Authored by a pioneer on the
member of the Canon Law Soci- Church’s The publication of a “Book of contains not only ready-made for-
ety of the Philippines, it is rather a doctrinal Formularies” has been a dream mularies but also succinct expla-
beautiful tapestry of enriching re- teachings. of the Canon Law society of the nations of the pertinent canons
flections on different topics like, But, take note, unlike the mixed Philippines (CLSP) from its very and procedures which may be
among others, the “two-child taste of “Halo-Halo” which rel- beginning. enlightening
policy” ramblings, the infamous ishes the human tongue, Olaybal The idea was for those not
“Ligtas-Buntis” campaign, story rushes to clarify that there is no born during very familiar
and message of the first Christ- blending between good and evil, the society’s with canoni-
mas, Sta. Lucia Parish’s (Pasig between grace and sin—lest, Second An- cal matters.
City) 10 th anniversary, and the Olaybal warns, “your mind be nual Conven- “These for-
Paschal mysteries of Christ. Of confused and become like halo- tion, held in mularies are
course, Olaybal anchors his can- halo”. The Savoury ‘Halo-halo’ is Tagaytay City only samples
did estimations not only from his superbly enriching. in 1994, and there-
when the fore they
g u e s t should be
The German Connec- speaker, the
late Arch-
used
gether with
to-

tion: A Modern History b i s h o p

Alberto J.
the Code of
Canon Law.
Fr. Hermogenes E. Bacareza, SVD Piamonte, a At times their
“To many Filipinos even today pers and consummate application to
who never went to Europe or who NPAs with canonist and specific situ-
have never read books about Ger- a people in- Chairman of ations may
many, this wonderful country has dolent and the CBCP’s even require
been always associated with b a c k - Episcopal the exper-
Adolf Hitler and Nazism, cold win- w a r d , ” Commission tise of a
ter climate, Vokswagen and notes Bacareza in proffering his on Canon canon law-
Mercedes Benz, beer and potato rationale for this book. In The Ger- Law, re- yer,” fore-
and Sauerkraut, Siemens handies, man Connection: A Modern His- quested the Society “to be of ser- warns the Handbook for its us-
Uher tape recorders and other hi- tory, Bacareza—who holds a doc- vice to the dioceses and parishes ers. The Handbook is an impera-
tech industrial appliances and a torate degree in Modern European in the country.” This second edi- tive guide for Chancery and Par-
people coupled with stubborn- History from Goethe-Institut Inter tion of Handbook of Formularies ish officers.
ness, arrogance and super time- Nationes, Munich, Germany—un-
consciousness. To some Germans ravels the special ties between the

who have never read about the
Philippines, this beautiful country
rich in natural resources with a
highly educated people is some-
times associated with G-strings,
head hunters, Abu Sayyaf kidnap-
E ASTERN
Philippines and Germany from the
time Magellan arrived in the Philip-
pines until the present time. Sur-
prisingly wise, the book is an im-
portant scholarly contribution to
O CEAN
MARITIME
Philippine historiography.

Administration of The Temporal

Goods of The Church
Abp. Oscar V. Cruz, JCD, DD
C ORPORATION
This is another prominent se- sion in the
lection authored by Philippine
hierarchy’s topnotch Canon law-
w o r l d .
“The truth
We recruit certified and competent Filipino
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ber of Canons that mandates the little book
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and em-
CAPT. ISIDRO C. DANGO
yet a fundamental truth that con-
fers specificity to the material as-
phasize the significance of able,
right and honest handling of tem-
General Manager
sets retained and used by the poral resources owned by the
Church. This “specificity” is ex- Church, v.g., the Diocese, the G/F Room 103 Trinity Bldg.
pressed in the objectives the Parish and other entities in the
Church has in having and admin- Church,” forewords Abp. Cruz in 636 T. M. Kalaw St. Ermita, Manila
istering temporal goods, i.e. to setting forth Administration of the Tel. No.: +632 400-9402/400-9402/521-6025
safeguard, sustain and promote Temporal Goods of the Church’s
the Church’s evangelizing mis- rationale. Fax No.: +632 522-9573
Email address: eastocean@broline.com
Volume 40
Volume 40 •• Number
Number 98 29
29
 CATHOLIC INITIATIVE
CINEMA
REVIEW
Title: THE WICKER MAN
Lead Cast: Nocolas Cage, Ellen Burstyn,
Kate Beahan, Frances Conroy, Molly Parker,
Leelee Sobieski, Diane Delano, Erika-Shaye
Gair
Director: Neil LaBute
Producers: Boaz Davison, Danny Dimbort
Screenwriter: Neil LaBute
Music: Angelo Badalamenti
Editor: Joel Plotch
Genre: Drama/Thriller/Mystery
Cinematography: Paul Sarossy
Distributor: Warner Bros.
Location: U.S.A.
Technical Assessment: 
Moral Assessment: z½
CINEMA Rating: For viewers 14 and
above
P
olice Edward Malus (Nicolas Cage)
unexpectedly receives a letter from
ex-fiance Willow (Kate Beahan) ask-
ing him for help to find her 7 year old
missing daughter Rowan. Willing to help,
he goes to the remote island where Willow
lives and finds the people strange. Most
of the inhabitants are women who seem to
have a run of the place while the few men
are morose, practically mute and confined
to hard tasks. Edward passes around
Rowan's picture but nobody knows her.
However, he uncovers facts that show
Rowan is in the island. Revealing that
Rowan is his child, Willow warns him to
be careful. But Edward has life threatening
experiences while searching for Rowan.
Edward realizes the island has no tele-
phones (cellphones don't work). More-
30 IMPACT • September 2006
FOR ENLIGHTENED MOVIE APPRECIATION
over, there seems to be something myste-
rious afoot in the island as he hears about
rituals and burnt offerings from the "sis-
ters" of the cult community, especially
from their spiritual leader called Sister
Summersisle (Ellen Burstym). Edward
suspects Rowan will be "sacrificed" in
their festival. Will he be able to save her or
some other victim? Will Edward get away
safely?
Except for a few pleasant juvenile
tales like Stevenson's Treasure Island or
Defoe's Robinson Crusoe, a lot of stories
set in remote, isolated islands usually take
on the darker hues of horror and suspense
thrillers, where the viewer feels the char-
acters are trapped or doomed. The Wicker
Man (2006) is this kind of story. It
ironically happens in the beautiful, vir-
ginal island called Summer isle, so ex-
pertly photographed one is likely to fall in
love with it at first sight. But as the slow
paced story unfolds, portentous details
are revealed, the mystery deepens and
there is effective build up of a sinister
atmosphere. There is also a heightening of
suspense, till the end. The movie uses
symbols. For instance, the extensive field
of beehives subtly suggest the matriarchal
society in the island colony since the bees
have a mother Bee and a subservient male
population. For a cop, Nicolas Cage's
character seems so obtuse that he is un-
aware of the danger he is in, though ironi-
cally the audience may have a strong in-
kling. Cage's acting is adequate so is Ellen
Burstyn's and the rest of the cast.
Based on Anthony Shaffer's novel,
The Wicker Man 2006 is the (second film
version) and differently recreated by Di-
rector La Bute from the first film adapta-
tion in 1973. This present version has
negative values that Christians cannot
accept. The film demeans the dignity of
men who are depicted as nothing more
than objects used for breeding and hard
labor. There is no affection or filial piety
between father and child. Worse, the child
is taught to hurt the father and made to feel
good about it. The character who has the
generosity of heart is not appreciated.
Instead, he is wronged. The film be seen
only by viewers with some maturity in
order to be able to put in the proper
context the pagan fertility ritual of human
sacrifice. Though 14 years old, some may
yet need guidance to realize that at no time
is the murder of a person right no matter
what the reason. Human sacrifice is con-
demned by the Church and rightly so.
(Date Reviewed: 18 September @
www.cbcpworld.com/cinema)
ANSWER TO
LAST ISSUE: HE
WHO GAINS
VICTORY OVER
OTHER MEN IS
S T R O N G ,
BUTHE WHO
G A I N S
VICTORY OVER
HIMSELF IS ALL-
POWERFUL. -
LAO TZE
 N E W S B R I E F S

AFGHANISTA
AN INDIA INDIA IRAQ
Polio vaccination drive Hindu rebel group at- Indonesian case headed Iraqi priest freed after
under way tacks Catholic school to higher tribunal 4-week captivity
Alarmed by the rising A gang of Hindu na- Lawyers for three An in Iraqi priest, Fr.
polio cases among Af- tionalist rebels attacked Catholics facing execu- Hanna Saad Sirop, was
ghan children, over 7 mil- a Catholic school Sept 10 tion will take their case released September 12
lion kids aged under five run by Loreto Sisters at before the International after he was kidnapped
were vaccinated during a Lucknow, in the central Criminal Court in in Baghdad on Aug 15.
3-day joint drive launched northern state of Uttar Geneva. The said Patriarch Emmanuel III
Sept 17 by the Afghan Pradesh, destroying the Catholics were found Dely of Babylon of the
health ministry and the school gates and sacking guilty in 2000, after a Chaldeans said that Sirop
United Nations the entire building includ- controversial juridical is well “and will now be
Children’s Fund ing the chapel. process, of mastermind- able to resume his work
(UNICEF). As a sign of protest, at ing the death of 200 in the Baghdad parish.”
Afghanistan, one of least 16 Christian schools Muslims in Poso during The circumstances of his
just four countries in the in Lucknow remained interfaith conflict that release are still unknown.
world where polio is en- closed as a gesture of year. Sirop is said to be re-
demic, has seen the num- solidarity with the school Their execution, origi- sponsible for the theologi-
ber of cases surge this that was attacked. Local nally set for Aug 12, has cal section in Babel Col-
year. Health officials Hindu and Muslim offi- been postponed many lege, managed by the
said there have been 28 cials in condemning the times. Reports said there Catholic Church in
polio cases in 2006, com- said attack also joined the have many appeals Baghdad.
pared to only four last Uttar Pradesh state au- worldwide favoring the
year. thorities. three Catholics and criti-
cisms of the injustice of SRI LANKA
JERUSALEM
a questionable trial.
Violence escalates in Sri
Patriarch visits PAKISTAN Lanka
Churches attacked in CJP calls for an end to LEBANON
West Bank According to Fides,
corruption, religious fa- Priest calls for unity af- bloody fighting continues
The Latin patriarch of naticism ter Lebanon war in Sri Lanka between
Jerusalem, Archbishop government forces and
Michel Sabbah, visited The Commission for Near East Jesuit Pro- Tamil rebels causing ci-
four of the Churches in Justice and Peace of the vincial Fr. Fadel vilians to suffer more.
the West Bank and Gaza Catholic Bishops’ Con- Sidarouss said a national Reports said the clash
that were attacked fol- ference of Pakistan unity must be reached “has grown in intensity”
lowing remarks by (CJP-CBCP) has called now that the fighting be- early this year, despite
Benedict XVI that an- on all the Pakistanis to tween Israel and Leba- intervention of the inter-
gered many Muslims and work on eradicating reli- non stopped early Au- national community to
urged that an initiative be gious fanaticism and fight gust saying there are stop the fighting to ease
made to strengthen ties against all forms of injus- neither winners and los- the situation.
between Christianity and tices and discrimination ers. Since April, the source
Islam, Zenit reported. against minorities. “The cries of the poor said, over 200,000 people
The source quoted a In statement, the Com- and the victims of war have been forced to aban-
Vatican radio report say- mission also appealed to reach our hearts, but in don their homes because
ing that in Nablus, Sabbah the entire civil society to Lebanon life has re- of increasing violence
was able to meet with the help put an end to the sumed since the fighting and insecurity affecting
small Christian commu- military operations in stopped: refugees have civilians including the
nity and some government Belukistan; impasse in returned home, schools massacre recently of 17
officials and said that all parliament; unemploy- and markets have local Tamils working for
churches were attacked ment; and spreading reli- opened, rebuilding is un- “Action Against Hunger
by a group of youths. No gious fundamentalism derway and people have (ACF)”, a French NGO,
injuries were reported on which poisons social po- started to hope again,” involved in a post-tsunami
the incidents. litical life. he said. rebuilding project.

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