The MOA-AD, a Memorandum of Intent?

The MOA-AD, a Memorandum of Intent?

+Orlando B. Quevedo, O.M.I.
Archbishop of Cotabato

1.    The distinct impression that the Memorandum of Agreement on Ancestral Domain between the Moro Islamic Liberation Front and the Government of the Republic of the Philippines gives me is that the title is a misnomer. The document is effectively a Memorandum of Intent.

2.    The MOA-AD purports to be precisely what it says, a memorandum of agreement by the MILF and GRP. Both parties agree on the various points of the memo. And presumably both agree to implement them. In this sense the document is a memo of agreement. But can the two panels really bind, without prior consultation and consent, the two bodies they represent to do what is written in the document? That is the question this reflection wants to deal with. It is the reflection of a lay person in matters political and legal.

3.    First with regard to the GRP side. Let us presume that the GRP peace panel did not consult nor have the agreement of the legislative and judicial branches of government. Let us also presume that much of the MOA-AD will depend on the consent of both these bodies. If so, it would seem to me that the GRP side would be assuming too much if it were to sign the Memorandum of Agreement prior to that consultation and consent. The Supreme Court could, for instance, strike down the agreement as illegal or unconstitutional. The legislative branch in turn might not agree with changes in government structures that a peace agreement could require.

4.    Moreover from what I know about the reactions of both government branches to the document, I have the idea that the name "GRP" in the GRP-MILF negotiations would represent only the executive branch of the government of the Philippines. Therefore, if it signs the document prior to consultation and consent the executive branch only really intends to do its very best to persuade both the judicial and legislative branches that everything is above board.

5.    Present developments and reactions to the MOA-AD would indicate this. The MOA-AD is now to be argued by the representatives of the Executive branch before the Supreme Court. Waiting for their chance to attack or support the MOA-AD are the members of Congress, House and Senate. What we read in the newspapers about the reactions of some members, albeit the opposition group, does not bode well for the MOA-AD.

6.    On the other hand, the MILF could face the same challenge. The document is to be signed by the MILF on behalf of the Bangsamoro people. But logic tells me that the MILF cannot do so unless the ARMM and the MNLF that also claim to represent the Bangsamoro would first be consulted and give consent. The document could mean an entirely new basic law for the Bangsamoro people. Or it could mean amendments to the present ARMM law. But would the ARMM agree? Would the MNLF agree to changes that could possibly supersede their 1996 peace agreement with the government? Would both of these agree to changes in the power structure within the Bangsamoro ancestral domain that the MOA-AD implies? Perhaps this is one reason that at least one foreign representative has urged the various Bangsamoro groups to come together and forge a united position.

7.    Moreover, the present MOA-AD contains many provisions stating that such and such points will be the basis of negotiations towards a future Comprehensive Compact. Hence, the present document could be more of preliminary agenda setting by way of consensus points for formal negotiations to take place. But as I go through the MOA-AD it seems to be more than agenda setting.

8.    In the light of all the above, the following would be my conclusion: the memorandum of agreement on ancestral domain, initialed by both panels, is in effect an agreement on consensus points. By this document the parties intend to do their very best to have these points approved by the groups they represent. More negotiations and consultations will take place until a Comprehensive Pact is signed, indubitably "owned" by the Bangsamoro and the Government of the Republic of the Philippines.

9.    But until such time, the document on consensus points would not really be a memorandum of agreement but a memorandum of intent and perhaps one of commitment to take the necessary steps towards a final Comprehensive Compact.

10.    Should either party fail to get such an approval, the peaceful alternative would be for the peace panels to return to the negotiating table and resolve the problematic issues. It is for this reason that the following, I believe, are imperative:  prior as well as ongoing consultation and dialogue with various constituencies on the issues of the peace negotiations, information for and education of the constituencies on the historical, cultural, legal, political, territorial, economic, and social dimensions of the peace talks, and the building of support constituencies.

11.    Therefore, as a way out of the present impasse let organized and focused public discussions on the MOA-AD be conducted for a specific and reasonable period of time so that the two parties may be guided accordingly.   

Can the MOA-AD bring Lasting Peace?

Can the MOA-AD bring Lasting Peace?

+Orlando B. Quevedo, O.M.I.
Archbishop of Cotabato

1.    The Memo of Agreement on Ancestral Domain initialled by the peace panels of the Moro Islamic Liberation Front and the Government of the Republic of the Philippines is a sign of contradiction. For probably most Christians, it is a document that is unpatriotic, a betrayal of the nation, a surrender of national sovereignty over huge swaths of Mindanao, Sulu Archipelago and Palawan, a selling of Christians "down the river", a document to be rejected. For some Muslims, the document is not enough. It is a betrayal of their hopes and aspirations for self-determination and freedom, a surrender of territories that once belonged to them by right of ancestral domain and native title.

2.    But the MOA-AD, no matter how one looks at it, is a remarkable document. It is a very serious attempt to balance national sovereignty and Bangsamoro aspirations for self-determination and freedom. For this reason, I believe that the MOA-AD can bring lasting peace. Let me elaborate.

3.    The document should be read in the light of Bangsamoro history. This history is not one that our Spanish and Filipino Christian historians have developed. Our history is a history written by one party to the complex human encounter that we call Philippine history, written perhaps by "victors." Bangsamoro history has largely been one of oral tradition and only in the last 400 years do we see that history written, but not from their point of view.

4.    But it is from the largely unfamiliar side of Philippine history that is also true and indisputable that the concepts of ancestral domain and a Bangsamoro homeland should be understood. The MOA-AD document returns to that concept as a basis for lasting peace.

5.    On the other hand, the document is also remarkable from the angle of what Mindanao is today. Through successive waves of migration and public laws, the face of the population as well as of territories has changed. In less than 50 years beginning with the 1930s Christians now outnumber Muslims in the land once under the sway and influence of Muslim Sultans. The document recognizes this fact. And it is to the credit of the MILF that its vision today carries on the vision of its late Chairman, Hashim Salamat. He had said that his vision for the Bangsamoro people is framed in consideration of present realities. For this reason, the document speaks about the ARMM territory as the core of the Bangsamoro Juridical Entity. Altogether, the territory is much less than the original Bangsamoro homeland. The MOA-Ad makes use of present realities as a basis for lasting peace.

6.    The balancing act between Bangsamoro aspirations for self-determination and national sovereignty may be seen in the concepts on governance, concretized in such terms as "associative relationships," "shared authority,"  the idea of "central government," and its responsibility for external defence, etc. For the GRP the balancing continues with two fundamental democratic safety valves – acts of Congress and referendum.

7.    Perhaps, concepts need to be clearer. They can be made so in future steps of the peace process as both parties move towards a Comprehensive Pact. But the MOA-AD need not be the document that should contain all the details that would resolve all questions and doubts. The peace process will continue even after it is signed. With good will, patience and wisdom --- and consultation ---such further steps will surely resolve substantive questions.

8.    Therefore, if seen from the perspective of history as we usually know it from our own Christian writers (Spanish, American, Filipino), with no consideration to the enduring aspirations of the Bangsamoro for self-determination in their homeland, the MOA-AD will not lead to peace.

9.    But if the document is seen from two perspectives, that of the Bangsamoro historical past and of Mindanao-Sulu-Palawan present day realities, and these two perspectives are somehow respected, then the MOA-AD can lead to lasting peace. 

MYSTERY, COMMUNION AND MISSION FOR THE CHURCHES IN ASIA

+Orlando B. Quevedo, O.M.I.
Archbishop of Cotabato, Philippines
World Apostolic Congress on Divine Mercy
Rome, Workshop - April 3, 2008

Introduction

The topic, "Mystery, Communion and Mission for the Churches in Asia," is assigned to our Workshop.

May I briefly and simply present the message I wish to develop:

In the context of tragic massive poverty in Asia and of its rich and varied cultures and religious traditions, the mystery of Divine Mercy resonates deeply with Asian peoples. Divine Mercy calls Asian Catholics to communion with God, with other Asian peoples, and with the rest of creation. It calls all disciples of the Lord to tell the story of Jesus to Asia: Jesus, the Compassion of God, is our Lord and Savior!

The Mystery of Divine Mercy – Asian Dimensions

We all know that God's compassion, mercy and love embraces everyone with absolutely no exception.

But from the Scriptures we also know of a special category of people to whom God demonstrates an especially benevolent love – namely the poor (see for example Ps. 41: 1-2; 69: 32-34; 72: 12-14; 113: 7-9; Is. 25: 4). In the Old Testament, they were the widows, orphans, strangers (see for example Ps. 68: 5-6). How often God demanded of his chosen people to take care of widows, orphans, and strangers in their midst and meted reward or punishment accordingly (see Ex. 22: 20-24; Jb 29: 12-13; Is. 10: 1-2; Ez. 22: 6-8; Mal. 3: 5)! These represent all those who were poor and needy, those seemingly without any rights, those deprived of economic security and had less access to the goods of society.

In the New Testament, God sends not just prophets to call sinners to repentance and salvation. He sent his own beloved Son to live among us, to forgive sins and bring sinners back to God his Father. The characteristic saving way of Jesus with those who were considered sinners by others and deprived of God's spiritual blessings is his reaching out to them, his presence among them, and his forgiving them (see for example Mk. 2: 15-17; Lk. 5: 29-32; 7: 32-35). Remember the three parables of God's mercy in Lk. 15: the lost sheep, the lost drachma, and the prodigal son. The concluding words of the three parables describe the joy of the compassionate God over sinners who repent: Rejoice with me for what was lost is found! As God's merciful love is directed in a special way to the poor, so a relationship of love with God depends very much on how one treats the poor, those without adequate food, clothes, health and shelter (see Mt. 25: 31-36; Jas. 1:27; 2: 5).

In the Asian situation of massive poverty and insecurity the mystery of Divine Mercy resonates greatly with Asians. We are a continent of the poor. Two thirds of the world's poor live in Asia. They live in tragic deprivation of basic material goods. Many Asians die of ordinary illness because they do not have adequate food and access to medicines and medical treatment. They can hardly send their children to school. They spend the savings of a lifetime in order to be able to send a member of the family abroad to work for the sake of the family.

Without material resources and political power, Asia's teeming millions place their trust in the Divine Mercy. Whatever the divine name might be for the many different Asian religious traditions, Buddhists, Hindus, Muslims, Christians, Jews and indigenous peoples with their own natural religions Asians invoke divine mercy. They put their trust in Divine Mercy. In the midst of life's tribulations and trials they have no one else to trust in but the Divine Mercy. They thirst and hunger for God.

Asians flock to various religious shrines in search of divine healing. There they take refuge and consolation in the serenity of God's presence in the midst of daily hardship and suffering. They travel far and wide for advice and healing from priests, other holy people, gurus and sages who are reputed to be healers and instruments of grace. They tell stories of wonderful marvelous cases of Divine Mercy, and especially of liberation from sinfulness.

In the light of this tremendous thirst and hunger for Divine Mercy and in the context of massive poverty and deprivation as well as of varied cultures and religious traditions, Divine Mercy has caught the imagination of Asians. There is no doubt that in Asia the devotion to the Divine Mercy is the fastest growing devotion. Diocesan, regional, national Congresses on Divine Mercy have been held in various countries.

Divine Mercy Calls to Communion

The thirst and hunger for Divine Mercy as well as the experience of God's compassion for the poor and needy impel us to communion, to be in solidarity with God, with other Asian peoples particularly the poor, and with all creation.

In the Gospel stories when Jesus heals people from their physical ailments he tells them to go and sin no more (see Mt. 9: 1-8; Mk. 2: 1-12; Lk. 5: 7-26; Jn 5: 1-17), to be just, and to rejoice in the wonderful work of Divine Mercy that they have been part of. They are called to reconciliation and solidarity with God and with their neighbor. They are called to give thanks and be true believers in word and deed.

For this reason Asian disciples of Jesus have to celebrate and live their blessings of mercy and compassion from God. How are we to do this? By building bridges of communion and solidarity with others.

How imperative this is for Asians! Asia has always been known as a land of ancient spirituality. Here the major ancient religions were born. Jesus himself was Asian. He was born in Asia. He suffered and died in Asia. He rose from the dead in Asia. Peoples from other continents flock to Asia to search for spiritual serenity, peace and harmony.

But how ironic it is that Asia has become the arena of conflict and war, of division and contestation due to culture, ethnicity, and religious radicalism! Economic and political power, minority and majority relationships apparently play a great role in such conflicts.

We are also deeply aware of the traditional closeness of Asian peoples, especially of the millions of indigenous and tribal peoples, to the environment and to all of God's creation. Yet now we also observe the gradual but long-term destruction of the Asian environment for short term economic gains.

Such destruction, disharmony and unpeace, gravely offend the deep Asian sense of religiosity and spiritual harmony. The call of Divine Mercy to unity and solidarity – communion – is particularly poignant, powerful and peremptory.

Divine Mercy Calls Asians to Mission

Those blessed in the Gospels who have been touched by the compassion of God felt impelled by gratitude and love to tell others of their marvelous experience with Jesus.

Their stories are fundamentally about Jesus in the Gospels. They tell us so eloquently of the Father's compassion for us through his Son, Jesus. Jesus had compassion of the "multitude" of the materially and spiritually poor. He lived among them, walked with them, healed them of their various afflictions, taught them the Good News of salvation, blessed them in the midst of their material and spiritual poverty, ennobled them, and called them to be his disciples. He not only had compassion. Jesus, "having emptied himself of his divinity" is the Compassion of God, the Divine Mercy in Jesus' humanity.

We have all been recipients in one way or another of Divine Mercy in Jesus. Trace your own life back to the very beginning. How innumerable have been the ways and occasions of mercy that the Father, Son and Spirit have blessed each one of us throughout our lives, in riches or in poverty, in sickness or in health! Most of all, Divine Mercy has led us through our own Easter journey from sin to grace, from darkness to light, from death to life.

In our day we are likewise called to tell the story of Jesus, the compassion of God, to all our Asian brothers and sisters. His Asian face is the face of one in solidarity with the poor, at home with the poor, a refuge of the sick and needy, healer of bodies and liberator of souls, a guru, bearer of Good News, the one who dares to call himself not only one with God but God himself and the Savior of the world through his Passion, Death, and Resurrection.

We are called to be humble in our conviction and belief in Jesus and to be respectful of the beliefs of others. But the mystery of Divine Mercy in our own lives, in the lives of so many other Asians, calls us to be fearless, generous, zealous, and loving in our proclamation of Divine Mercy to all the peoples of Asia.

We can do this mission most eloquently through the silent witness of an authentic disciple-life, a Christian witness that would make our own lives a pointer to Christ, a letter of Christ to others.

May you and I be authentic proclaimers and witnesses of Divine Mercy! Thank you and God bless!

COMMUNION, SOLIDARITY AND MISSION: RESPONSE TO THE BREAKUP OF THE FAMILY OF MIGRANTS AND ITINERANT PEOPLES

Introduction

The phenomenon of migrants and itinerant peoples of various kinds from workers to refugees has been discussed thoroughly in the past few days at this seminar. Through various conferences we have become more aware of their social, political, cultural, religious, and economic situation. The litany of problems seems to be endless. The problems differ, sometimes in kind and sometimes in degree, from country to country. All these constitute the pastoral situation of migrant workers and itinerant peoples.

My subject matter is limited, namely, the issue of the breakup of the family of migrant workers and itinerant peoples. And the question is simple – what can we do to respond to family breakup?

May I attempt to develop a general pastoral response to this tragic situation.

The pastoral perspective that I shall assume is inspired by three decades of pastoral reflection on various pastoral challenges by the Federation of Asian Bishops' Conferences (FABC). The Federation is composed of all the bishops in Central Asia, South Asia, East Asia, and Southeast Asia – from Kazakhstan to East Timor.

The themes that FABC uses to reflect on the pastoral situation include the following:

1. in the light of the Asian pastoral situation the mission of announcing the Gospel of Jesus is by way of a triple dialogue – dialogue with the peoples of Asia especially the majority poor, dialogue with the various cultures of Asia, and dialogue with the different religions of Asia;
2. for the common task of social transformation in the Asian situation of religious pluralism, a common basis for action is the universal Reign of God;
3. the local church is the acting subject of mission;
4. international collaboration is necessary to face the challenges in the common journey to God's Reign;
5. According to the 7th and 8th FABC Plenary Assemblies, the situation of itinerant and migrant workers is one of the major pastoral priorities in Asia.

The pastoral response I wish to present may be summarized in the following way: In the light of the universal mission of the Church to announce the Gospel of Jesus, relevant family ministry should be set up in every local church with the task of building communion and solidarity among members of families, among families and local churches. Such ministry should have a perspective of the Reign of God. It should respond to the needs of families in special situations, such as the families of migrants and itinerant peoples.

1. A Family Ministry in Dialogue with Migrants and Itinerant Peoples.

Without doubt the great majority migrants and itinerant peoples leave their homes and work in other countries without referring themselves to their local church. They go to recruiting agencies and work out their travel and immigration papers directly through them. In many cases they receive only a minimum of information about the receiving countries, the people and their cultures, the employers that hire them, conditions of work, the customs of the people among whom they will work. If they go to countries with a predominantly different religion, they have only little knowledge about the risks to their own faith, the problems of practicing their faith, the pressures on them because of differences of faith.

In general they are aware of the problems of living apart from their families for an extended period of time, the pressures on the brothers, sisters, and parents they leave behind, and particularly on their spouses and children. At the end as Ecclesia in Asia (1999) says, “In the countries to which they come, these people often find themselves friendless, culturally estranged, linguistically disadvantaged and economically vulnerable” (no. 34).
But all these they have decided to go through for the sake of a better future for their families. The future of their family is uppermost in their minds.

As migrants leave for work the temporary break-up of the family of migrants and itinerant peoples becomes actual. In the duration of their work contract, the separation of the members of the family will be keenly felt, even for those who have worked for several years away from their families with brief periods of vacation. Intermittent reunions will not completely assuage the loneliness of being separated from their families.

But it is not only loneliness or homesickness that is of concern to families. It is the negative impact that the absence of perhaps a key member of the family (e.g., a father or mother, an older brother or sister) would have on the family itself, on the natural growth and development of the children.

Moreover in the experience of many families, a permanent breakup is not only possible. It can be real, as when the migrant or itinerant worker falls into other relationships either casually with many persons or permanently with one person. These relationships can ruin the relationship that the migrant worker has with the family that is left behind.

Given the above situation of temporary and permanent family breakup, possible or actual, and the many other social, cultural, religious, economic and legal problems that have been mentioned at this seminar, the setting up of a family ministry at the churches of origin and destination is imperative. Among its tasks would be to help migrants and itinerants regarding legal cases and to be their advocates regarding their rights. But family ministry has to go beyond these tasks.
Family ministry has to be in dialogue with migrant workers and itinerant peoples. Pastoral workers have to know them, their life situations, their conditions of work. Dialogue with them will reveal their real pastoral situation, their priority needs, and the ways by which effective response can be given to their situation. Through such dialogue an effective family ministry with the proper social dimensions on behalf of migrants and itinerant peoples can be set up. Without such dialogue a pastoral response can be misdirected and irrelevant.

2. A Family Ministry that Cares and Serves

Family breakup contradicts the nature of marriage and family. The Lord of families calls the local churches to do the task of explaining in a credible and convincing manner the nature of marriage and of family as a communion of love and care.

This task also aims at educating members of families to reflect in their lives and relationships the communion that they are called to be. The family is a sanctuary within which the unity of husband, wife and children is fostered. It is God’s gift to them for the sake of salvation. In this way their natural desire for unity in love is consciously brought to the realm of the spirit and of the Reign of God. Such formation in faith given by the local church regarding marriage and family builds communion and solidarity within the family. It prepares them to live up to their family commitments while one or more members of the family depart for work in a foreign country.

The task of formation and education requires a family ministry that cares for and serves families of migrants and itinerant peoples.
When migrants and itinerants actually leave for their places of work, the local church of origin still has the task helping maintain and promote the communion and solidarity of the family. Through pastoral guidance and encouragement, the local church provides the spiritual resources that give them strength to bear and cope with separation.

On the other hand, in communion and solidarity with the local church of origin and with the migrant and itinerant worker, the church of arrival has to provide a similar ministry of care and service. It begins with a “ministry of welcome” (see Erga migrantes caritas Christi, no. 40). In this way the “stranger” will find a home away from home -- in the Lord’s household that is the Church. The local church of arrival is not only a place where migrants and itinerant peoples go for worship. It should be a place where they find “family” belongingness, friendship and fellowship in community. Simple celebrations of birthdays and other anniversaries take on greater meaning when celebrated within such fellowships.

Concretely, this means the active presence and ministry of chaplains and pastoral workers to whom migrant workers and itinerant peoples can refer their problems and find a listening ear and caring hand. Letters of introduction would also help. It is important for pastoral workers to know a little bit of the cultures of migrants and itinerant workers and be able to speak to speak to them in a language they understand. The lack of ability to communicate in a language that is understood is one of the most serious causes of loneliness and alienation. Associations of migrants and itinerant peoples will add to the spirit of common strength, belongingness and fellowship they find in the church.Such pastoral care was envisioned by the FABC at its 8th Plenary Assembly held in Daejeon, Korea in 2004 on the topic: “The Asian Family towards a Culture of Integral Life.”

One of its pastoral recommendations is the setting up of family ministries in Asia that “form and empower,” “care and serve,” and “promote social transformation.” Among the special programs of a caring and serving family ministry, the Plenary Assembly recommended “setting up programs for families with migrant workers abroad and helping migrant workers before they leave and when they return” (Final Document, no. 119).

The FABC vision of family ministry in Asia calls for pastoral programs that should “make the inner resources of our faith (the sacraments, liturgy, prayer, day-to-day spirituality) available to couples and heir families in their striving toward a culture of integral life… and should empower families to become evangelizers, such that ministry is not only for families but by families” (no. 116).

3. A Family Ministry that Forms and Empowers

Beyond the simple idea of receiving pastoral care is the universal mission, valid also for migrants and itinerants, to evangelize others. For this reason, a family ministry should form and empower in the faith. In communion and solidarity both the church of origin and the church of destination have to work on empowering migrants and itinerant peoples to become evangelizers.

It is well known that by the dynamism of their religious faith migrant workers and itinerant peoples have impressed peoples with weakened faith or with hardly any practical faith. Domestic workers in many countries of Europe bring the children of their employers to church on Sundays, teach them how to pray and what the basic tenets of the Church are.

In the churches of origin faith formation and empowerment can be done through the regular catechetical and biblical programs at the parish level in collaboration with the family ministry of the parish. The local church should especially emphasize formation to a spirituality of communion in the family:

… at the heart of the family is Communion, communion with God, communion of the
spouses, communion of young or elderly parents and their children, communion
with grandparents and other members of the extended family…. It is a union of
hearts and minds that in a human way reflects the communion of God the Father,
Son and Holy Spirit – the Triune God from whom the family came to be…. Communion
within the family, however, reaches out to the wider community and impels the
family toward a mission of service for the sake of the Reign of God. This
outward movement enables the family to share the Trinitarian communion that it
is gifted with. A spirituality of communion infuses vigor and enthusiasm – life
– into the dynamics of the family, the relationship between spouses, between
parents and children, between members of the extended family (8th FABC Plenary
Assembly, Daejeon, Korea, August 17-23, 2004, Final Document, nos. 105-106).

A spirituality of communion, unity, and solidarity will definitely help spouses and children cope better with the aches and pains of temporary separation. Kept alive through prayer and communication, it would also serve to overcome temptations to permanent separation.
In the churches of arrival, migrant workers and itinerant peoples could follow a designed program of catechesis and have on-going faith and biblical formation. For instance Filipino migrant workers who come together for Mass and socialization every Sunday could have on-going faith formation for an hour after the Mass and before their socialization and fellowship activities. [In Rome student priests at the Pontificio Collegio Filippino are assigned to various churches on Sundays where Filipino migrants and itinerants gather for Mass and fellowship. They act as chaplains providing religious services, giving spiritual conferences, helping organize them, and bringing them together for various events, social and religious. This is a practice that can not be replicated in other places, simply because of the lack of chaplains].

But on the issue of on-going formation and empowerment, an initiative in some countries like the Philippines is significant in the light of the concerns of migrants and itinerant people. This is the training of pastoral workers. A week-long course was started six years ago by the Scalabrini Migration Center in Manila in collaboration with the Philippine Bishops’ Commission on the Pastoral Care of Migrants and Itinerant People. This was designed to train pastoral workers for migrants. Last January the course was attended by 46 pastoral workers from Korea, Malaysia, Vietnam, Taiwan, Indonesia and the Philippines. They went through learning modules covering the migrant situation in Asia, church teachings on migration, the mission with migrants in Asia, specific issues on the care of migrants, networking and planning future programs.

The more programs there are to train pastoral workers, the better for the mission of caring and serving migrants and their families.

My suggestion is for pastoral care and activities to go beyond worship, socialization and fellowship and into ongoing formation and empowerment for integral evangelization.

Evangelizing by migrants and itinerant peoples may seem to be idealistic but for many Filipino migrant workers this is already a lived experience. Already many Filipino migrants who belong to various lay religious movements such as El Shaddai, Couples for Christ, and other charismatic groups follow the faith formation sessions of their lay groups.

It is a matter simply of consciously bringing the missionary or evangelizing dimension into the on-going faith formation session and continuing what may already have been started at the local church of origin.

Here again we see the great need of collaboration – of communion and solidarity for mission among migrants and itinerant peoples, between them and the local churches of origin and arrival.

Continuation Click here ...

COMMUNION, SOLIDARITY AND MISSION: part 2

4. In Dialogue with Other Cultures and Religions

What has been said so far would seem to apply only in places where migrants and itinerant peoples can practice their own religion freely and where local churches of origin and destination play a great role.

But the great majority of Asian migrants and itinerant peoples live and work in countries where they cannot freely and safely practice a religion different from that of their host country. In such countries temporary separation from one's own family becomes even more acute. They are deprived of the strength and consolation that religious faith and fellowship could provide even when a celebration is merely a birthday or anniversary.

It is in this situation that prior formation and empowerment in the local church of origin is important and imperative. Prior faith formation can help migrant workers and itinerant peoples cope with the pressures of work in a country of different religious persuasion and where religious conversion in order to have better work conditions and higher compensation is always a severe temptation.

Only a dialogue of life is possible in such situation. For domestic workers, more restricted to the home of employers perhaps not even this is possible. Friendship and fellowship with peoples of other faiths and cultures would certainly ease the aches of homesickness and being separated from families.

Moreover, dialogue – solidarity and collaboration (or diplomatic arrangemenst) -- between governments with peoples of predominantly different religions will go a long way to make migrants and itinerant peoples feel at home in their countries of work.

5. Solidarity and Collaboration at the International Level

Beyond decent and humane working conditions is a mutuality and reciprocity of rights, especially of the fundamental freedom of religion, based on the universal golden rule – "Do unto others what you want them do unto you." Recent appeals by the Holy Father for such reciprocity of rights and freedom of religion have raised the consciousness of people around the world regarding this human rights issue. It has also raised the bar of inter-religious dialogue a bit higher.

To promote this reciprocity of rights and to ensure that peoples of different faiths practice their religion freely and safely everywhere would be a paramount responsibility of international decision makers. It needs dialogue, solidarity, and collaboration between States. It would also be necessary for the United Nations to act determinedly on this issue in accord with the Universal Declaration of Human Rights.

Dialogue towards recognizing and practicing reciprocity of the freedom of religion is a task needing the utmost mutual respect, openness, persistence and determination. For if States do not recognize such freedom for their own citizen-minorities, how much more difficult it would be for States to recognize the same freedom to migrants and itinerant workers.

Dialogue, solidarity and collaboration at the international level should also address another burning issue – the issue of reuniting the families of migrants and of recognizing their rights as families, according them the same protection as other families (see the Holy See's Charter of the Rights of the Family, 1983, Article 12).

Granted that there are many obstacles that prevent effective resolution, including concerns about internal security, economics and demography, the obstacles are not insurmountable. The pastoral care of migrants and itinerant peoples would call for local and international advocacy on these issues regarding family unification and family rights.

To be highly commended is the work of non-governmental organizations both at the local and international levels, such as the International Catholic Migration Commission, that pushes the advocacy of the Church and its dicasteries forward at various fora. Advocacy is part and parcel of pastoral care and strives to press forward ethical decisions on migrants and their families in accord with the teachings of the Church.

6. A Common Basis for Pastoral Work toward Communion and Solidarity -- the Reign of God

In a situation where peoples of different religious traditions and their governments are involved, the pastoral care of migrant workers and itinerant peoples would require a common perspective. We who believe in Jesus Christ are guided in our work by this belief in Jesus and by the mission of proclaiming him as the Lord and Savior of the world. This is our unique perspective. We need to keep this perspective in our consciousness. It should always motivate and energize our pastoral work.

But in the care of migrant workers and itinerants, collaboration and solidarity with other religious traditions and their governments would require a common perspective. This is provided by the perspective of God's Reign. Brothers and sisters under the one God are on a journey together towards God's Reign which comes definitively a the end of time. We are in the "now and not yet" dimension of God's Reign. We are called to make this one globalized world a safe home for all, a home to be built on justice, truth, freedom, peace, and love. These are fundamental values of the Reign of God.

It is this perspective of God's Reign, of God's loving dominion over us, that pulls together efforts of various religions and ideologies to respond to the family breakup of migrant workers and itinerant peoples.

Conclusion

To the question how can we respond effectively to the breakup of the family of migrant workers and itinerant peoples, I have attempted to provide a pastoral response in the light of reflections of the Federation of Asian Bishops' Conferences.

The response concretely calls for a triple dialogue – with the poor, with cultures, and religious traditions. It calls for the setting up of a family ministry that is in dialogue with migrants and itinerants, with their cultures and religious traditions.

It is a family ministry that cares and serves, forms and empowers for mission. Formation towards a spirituality of communion which is at the heart of marriage and the family is the key element of this pastoral response.

The response also calls for solidarity and collaboration between churches of origin and arrival, and between States at the international level. The crux of the matter is reciprocity and mutuality of rights, particularly of the freedom of religion. When migrant workers and itinerant peoples enjoy freedom of religion, they are able to avail themselves of the spiritual resources of their faith. They are better able to cope with pressures of temporary family breakup and the severe temptations to permanent family break-up.

The common basis of action for such solidarity and collaboration is the universal journey of all peoples towards the Reign of God, a journey towards justice and truth, peace, freedom and love.

A Recommendation to the Pontifical Council

In two full days we have listened to 22 conferences on the situation of various kinds of migrant workers and itinerant peoples. For us who are new to this ministry of pastoral care, the conferences have given us an excellent panoramic view of the pastoral situation. But due to time constraints we may not have been able to explore major issues in depth.

In a certain sense, migrant workers and itinerant peoples constitute a global "diocese" or even a number of global "dioceses."

Therefore, for a better and more effective collaboration and solidarity, may I respectfully recommend that those responsible in regional and continental Episcopal assemblies come together every two or three years under the leadership of the Pontifical Council for the purpose of discussing in depth two or three burning issues affecting migrant workers, itinerant peoples and their families.

Thank you.

(Archbishop Orlando Quevedo delivered this talk to the General Assembly of the Pontifical Council for the Pastoral Care of Migrant Workers and Itinerant People in May 2008 in Rome)

Archbishop Quevedo’s Commentary on the CBCP Statement: Seeking the Truth, Restoring Integrity

+Orlando B. Quevedo, O.M.I.
Archbishop of Cotabato
February 29, 2008

May I provide some personal thoughts toward a better and more accurate understanding of the CBCP statement of February 26, 2008. These are my personal thoughts and do not necessarily reflect the thought of CBCP.

1. Emergency meeting? Special Meeting?

The background of the meeting: The CBCP Permanent Council was going to meet in order to decide on the present situation. Wisely the CBCP President wanted to consult the Bishops so that the Permanent Council decision would reflect the mind of the "college of bishops." When the Bishops finally met, they discussed the nature of the meeting. Would it be a consultation or would it be a regular CBCP meeting? At the end the Bishops decided: Let the assembly be a meeting of the CBCP rather than simply a consultative meeting.

2. Did the Mindanao Bishops save GMA?

There were 55 Bishops present at the meeting of February 26, 2008. Four of the 55 were non-voting. 17 were from Mindanao (among those absent was Bishop Pueblos). 38 were from Visayas and Luzon. From the numbers alone one can readily see how false it would be for anyone to claim that the Mindanao Bishops "saved" GMA. In fact, the statement was approved unanimously. Even the handful known to favour Gloria's resignation approved the statement.

3. It is often said that the Bishops are divided. Is this true?

The oft-mentioned "divided hierarchy" is false. The full membership of active Bishops in the Philippines is more than 95. Less than 10 of the Bishops are "pro-resign." Such numbers do not make a "divided" CBCP. The image of a divided hierarchy is possibly due to the fact that four or five Bishops with a contrary opinion receive a lot of disproportionate media exposure and mileage. If one studies newspaper reports and interviews, their names appear again and again. Yet about 90% of the hierarchy would hold an opinion contrary to theirs. Such unity has always been true even when the Bishops issued their statement in January, 2006, stating that they were not demanding the resignation of the President.

4. This time why did not the Bishops demand GMA to resign?

Choose from the following:

a) They are blind and cannot see reality;
b) They do not listen to the people and specially to the poor;
c) Many of them have received money from the President.
d) They have no spine.
e) All of the above.

Are these charges true? No they are not. Bishops do visit people in the barrios and listen to them. They know what the poor are saying. In the provinces people have problems quite different from those in Manila and are not as much affected by issues that the national media and various groups in Metro Manila project. Mindanao-based groups, for instance, try to project these issues unto the public but for various reasons, particularly ideological, the public does not favourably respond. Some groups in Manila might speak of massive rallies nation-wide, but the Bishops do not see this happening in their own dioceses. And so the Bishops see the difference between Manila and their own provincial dioceses. Their people generally see things differently.

How about gifts and money from the President? My answer is quite simple. For how much could a Bishop sell his soul or conscience to someone else? 10,000 pesos? 20,000 pesos? 100,000 pesos? 500,000 pesos? One million pesos? Five or 10 million pesos? That gifts or money would blind the eyes of Bishops and seal their lips to gross corruption when solidly proven would be a tragic contradiction to their experience as pastors at EDSA I and EDSA II.

5. If the claims are only hearsay passed on from one to another, why then did the Bishops not go along with the "growing clamor for resignation"?

What I sense from the Bishops is this. Very many believe that the present process of arriving at the truth is seriously flawed for several reasons, some of which are the following:

(a) The Senate has become a partisan venue for the opposition to pile up charges upon charges, proven or not, for their own political interests;
(b) Although many developments have taken place since the Garci tapes, these developments beg for proof, the truth, closure.
(c) Senate work on the ZTE-NBN issue is "in aid of legislation." By its very nature the process – which is sometimes without the benefit of the other side being heard or witnesses being interpellated by "defense" - is not ultimately meant to determine responsibility and guilt. In fact some of the Senators are saying, "Enough. We already have enough facts to aid us in legislation." Hence, the Senate may not really the proper venue for seeking the truth;
(d) All of the above.

6. But does not the Lozano testimony in the Senate establish once and for all that GMA is guilty of the highest type of corruption? Isn't the testimony of Lozada similar to the testimonies against former President Erap leading to EDSA II?

On these issues many Bishops would believe the following: In the case of EDSA II, there were Senate Blue Ribbon Committee hearings. But the final stage of investigation was a formal impeachment process, with lawyers presenting and rebutting, etc. and with the Supreme Court Chief Justice presiding. Both sides were heard fairly. We saw on TV Governor Singson's ledger, a money trail right up to Clarissa Ocampo's riveting story of signature-writing by the former President – all irrefutable testimonies despite efforts by defense lawyers. The stage for EDSA II was set. The verdict of guilty was a foregone conclusion based on real evidences and not simply on stories. The non-opening of an infamous envelope was simply the trigger. There is, therefore, a great difference between the Lozano testimony and the testimonies leading to EDSA II. Today, lawyers would most likely dispute the truth of the Lozano testimony. Some people who are for the resignation of Gloria in fact have some reservations about it.

Considering today's political polarization it is unfortunate that the veracity of witnesses would also depend to some extent on the mind set of the observer. If I am anti-Gloria I would be very inclined to say that Lozada is truthful. But even in the anti-Gloria group we find many who would rather go through a legal process of finding the truth. The pro-Gloria camp would say that no solid evidence has been presented. As a result of these divergent perspectives many Bishops believe that the truth is far from settled and that we must continue to seek the truth.

7. Why do the Bishops say that the President and all the branches of government should lead in combating corruption from top to bottom?

The Bishops' suggestion may not be as bizarre or as weird as it seems. Even today people, including some of our present senators, keep telling the President to do something about corruption in the different branches of government. The President should do this or do that, they say. In other words, she should take the lead. And yet many of these would say that the President is Ali Baba herself.

But should we not also wonder who should clean up corruption regarding the use of Pork Barrel given to the Senators and Congressmen. Should it be the Senate? The House? Strangely, it seems that the Senate Ethics Committee has made some inquiries into allegations regarding certain alleged corrupt practices within their ranks but we have not seen any reports on these inquiries. So who should take the lead? Or maybe there is no corruption regarding the Pork Barrel?

In their statement the Bishops go on official record that the President and all the branches of government must take the lead. If nothing is done, there would really be no one else to blame.

Perhaps when all is said and done, despite the weirdness of the suggestion, the Bishops and ordinary people could be right. The President does have some role - other than herself being investigated, and every government official should be when charged - in rooting out corruption (if at all possible) in government. If not she, then who? Civil society? The Church? A junta? The military? The people? All of us together?

8. Is the Bishops' statement political or moral?

From the very beginning, we all knew that we had to take a stand from the moral point of view. The reasoning for our stand must be on moral grounds. That is why we insisted on the Gospel moral values of truth and integrity. But we also knew that from one united moral stand, varying political options could flow.

Let me present, for instance, a rhetorical moral argument. Corruption at the highest level is to be unequivocally condemned. But there is, indeed, corruption at the highest level. Therefore, it is to be unequivocally condemned. Let us also presume that the second premise is solidly supported.

The conclusion is a moral statement that is dependent on the circumstances (who, what, when, where, why, how, etc). It has political implications. Some will demand resignation. Others will demand impeachment. Still others will require the legal processes to proceed. Some will wait for 2010 to give their political response. Etc., etc. It is quite clear that one moral statement does not peremptorily demand only one political option. This reality flows both from the nature of the given moral statement and from the contingent, relative nature of political decisions. This is why continuing discernment is necessary to arrive at the truth. From a dialogue both of thought and action one united political stand might prudentially emerge.

9. Why did the Bishops "strongly recommend" the abolition of EO 464?

The abolition of EO 464 will greatly help the process of seeking the truth. Many questions can be answered by Cabinet Secretaries and they can provide a lot of information related to the present controversies. Fr. Joaquin Bernas, S.J., informed the Bishops that even if EO 464 were to be abolished, "Executive Privilege" would still remain. To a Bishop's question Fr. Bernas answered that the President cannot waive Executive Privilege since it is not given to her personally but is granted to the Office itself. (Many people think that "the President can waive this privilege if she has nothing to hide. If she does not waive it, she must be hiding something."). But there are specific parameters, he said, to Executive Privilege. Therefore, without EO 464 a Cabinet Secretary can answer many questions and provide many kinds of information about alleged corruption cases as long as the questions are not about specific areas covered by executive privilege.

Hence despite its obvious limitations the recommendation to abolish EO 464 is a priority recommendation of the Bishops to help seek the truth.

10. What is the most important recommendation in the Bishops statement?

I believe it is a recommendation that unfortunately has been hardly mentioned by the media, although it was emphasized at the press conference. The Bishops recommend the formation of circles of prayer, discernment and action in parishes, religious organizations and movements, colleges and universities, and Basic Ecclesial Communities. This communal process/action focuses on the issues of truth and integrity facing us today, including their causes and remedies. The Bishops believe that from such circles of prayer, discernment and action at the grassroots a culture of truth and integrity will emerge and spread. It is people power at and from the grassroots. Concretely it would require of each diocese a pastoral program of moral conscientization. From reports in the media, it seems that the prayer rally in Zamboanga calls for action along this line.

The Archdiocese of Cotabato holds Pre – APA 6

More than two hundred lay leaders, priests and pastoral council officers from the different parishes of the Archdiocese of Cotabato gathered on February 25 – 27, 2008 at the OND Convention Center, Tamontaka, Shariff Kabungsuan, Maguindanao for the Pre-Archdiocesan Pastoral Assembly VI (Pre – APA 6). The group from Bukal ng Tipan led by Mr. Epi Casuncad together with the Archdiocesan Pastoral Team facilitated the entire Pre – APA 6.

According to the APA 6 Secretariat, the gathering concluded the fourth phase of the APA – 6 process. This phase led to the drafting of the Archdiocesan Identity Statement using the collated Parish Identity Statements thus following the Neighborhood-to-Parish-to-Archdiocese Process which allowed a maximum participation of every Catholic from the grassroots to the archdiocesan level. The APA 6 Director, Fr. Mario Combong, DCC, said that the process of the APA 6 is an apt response to the present call of becoming a renewed church, [and] "the future of the church in Cotabato really depends on how much she allows the lay faithful in participating in the whole process of the on-going APA 6."

At present, the growth that the Secretariat observed is the exceptional participation of the lay leaders starting from the BEC consultations, drafting of the Chapel and Parish Identity Statements up to the formulation of the Archdiocesan Identity Statement at Pre – APA 6. It must be remembered that in the beginning the challenge of doing consultations in more or less 400 BEC's in every parish seemed very impossible but the on-going APA – 6 process proved that it can be done quite successfully. This is most true when lay leaders together with their parish priests already gave of themselves in the seminars and trainings given before the actual consultations. The draft statement of the Vision Mission of the Archdiocese of Cotabato formulated at APA 6 was a testimony that the lay leaders truly did their part together with their pastors in bringing about renewal in the church in Cotabato.

While the whole APA 6 process is not over yet, there are already a lot of renewal experiences and growths that can be noticed in every lay leader. According to the Secretariat group reflections showed that awareness as an archdiocese was deepened in the lay leaders creating in them a sense of belonging to an archdiocese that they can call their own. Lay Empowerment was also actualized through the process – it became a reality which gave the lay leaders a sense of responsibility for the archdiocese.

In May 2008 the Vision Mission of the Archdiocese will be finalized during the actual APA 6. With the enthusiastic response of the Lay Leaders at the Pre-APA 6, the next phases is hoped to bring newness in the local church of Cotabato. The first six phases of the APA 6 already made a difference in the lives of the lay leaders, the remaining phases in the APA 6 process will surely continue to make a difference in the lives of every faithful in the Archdiocese of Cotabato.

Father Loreto Sanoy, DCC and Fr. Joel Baes, DCC celebrate Silver Presbyteral Ordination Anniversary

The Archdiocese of Cotabato is blest to have Father Loreto Sanoy, DCC and Father Joel Baes, DCC who celebrated their Silver Presbyteral Ordination Anniversary on April 7 and April 8, 2008 respectively.

FR. LORETO G. SANOY, DCC was born on December 10, 1943 in Libungan, North Cotabato. He studied at Libungan Central Elementary School, Notre Dame of Midsayap High School and Notre Dame of Midsayap College. He entered the Regional Major Seminary in 1978 for his theological studies and was ordained to the priesthood on April 8, 1983 at San Isidro Labrador Parish, Libungan, North Cotabato.

After 25 years in the priesthood Father Loret considers the building and strengthening of the BECs as a source of inspiration that sustained him in his ministry. He also remembers the Notre Dame Archdiocesan Seminary as his most challenging yet very consoling assignment. Father Loret said that he felt unprepared for this special ministry when he was assigned Rector of the seminary in 1993. Fr. Loret said it took him a year to gain confidence in this assignment. For him, being Rector for four years was truly "challenging at the same time very consoling."

When asked what he envisions in his ministry in the next 25 years he said, "My consolation and fulfillment lie in my being Alter Christus and I want to continue this role especially in proclaiming the gospel and celebrating the sacraments with the people especially the poor."

Fr. Loret now serves as Parish Priest of the Our Lady of Mt. Carmel Parish, Parang, Shariff Kabungsuan, Maguindanao.

FR. JOEL B. BAES, DCC was born in Panay, Capiz on December 24, 1945. He studied at Panay Elementary School and the Colegio dela Purisima Concepcion. He then took a degree in Philosophy at Notre Dame University while in seminary formation at the Notre Dame Archdiocesan Seminary. He was later sent to the Regional Major Seminary in Davao City for his theological formation and was ordained to the priesthood on April 7, 1983.

Fr. Joel already served quite a number of the parishes in the archdiocese within 25 years as a priest. He was assigned in Tacurong, Isulan, Bagumbayan, Esperanza, Pres. Quirino, Pigcawayan, Dukay and Notre Dame Archdiocesan Seminary. He also served as a guest priest at St. Joseph Parish and Our Lady of the Blessed Sacrament Parish in New Jersey, USA. At present he is the Parish Priest of St. Joseph the Worker Parish, Notre Dame Village, Cotabato City.

For Fr. Joel crises, problems and desolations are very much part of life and that priests are not spared from these. According to him his 25 years in the priesthood is a testimony to this fact and he says, "There's no point in running away from them (desolations, etc). After all it is in our struggle to overcome our problems that we experience God's presence in our lives in a very intimate way."

When asked about his future plans in the ministry he said, "I don't have much plans except that I'm prepared for the unexpected. In the years to come, as in the past, I will try my best to make even just a small difference in the lives of people as their shepherd."

Notre Dame Schools implement “Building Integrity and Honesty through Values Formation” project

The Archdiocese of Cotabato through its education ministry launched the project entitled "Building Integrity and Honesty through Values Formation" last January 12, 2008 at the Notre Dame Gymnasium, Immaculate Conception Cathedral Compound, Cotabato City. The Auxiliary Bishop of the Archdiocese of Cotabato, Bishop Jose Colin M. Bagaforo, DD, was present at the program together with more than 500 school administrators, faculty, staff, PTA Officers and students from the sixteen implementing archdiocesan schools.

The goal of the project is to minimize and eventually to eliminate corruption by incorporating transformative values in the schools of the archdiocese. It is hoped to develop a sustainable venue of information on good stewardship as mutual responsibility and to institute mechanisms for committed leadership, collective action and clear policies among diocesan schools in fighting corruption within and in their neighboring localities. Through this project the educational institutions of the archdiocese aspire to lead as Transformative Leader Schools by focusing on values formation especially on stewardship alongside the quest for knowledge.

Through its various modules and capability building programs the project is hoped to give the administrators, faculty, non-teaching staff, students and parents' core group a deepened awareness and understanding of the many forms and shapes of internal and external corruption present in institutions including the schools. With empowered capabilities these targeted school groups are hoped to empower the rest of the community in a unified effort to implement good governance in different institutions.

The contact persons of this project are Rev. Fr. Clifford L. Baira, DCC, Director/Superintendent of the Archdiocesan Notre Dame Schools of Cotabato; Rev. Fr. Jessie P. Pasquin, DCC, President of Notre Dame of Salaman College; and Rev. Fr. Antonio P. Pueyo, DCC, President of Notre Dame of Tacurong College. The Council for Values Formation of the Office of the President of the Philippines funds this project which will end in November 2008.

(Luzvilla Riego de Dios)

TACURONG VICARIATE HOLDS KNIGHTS OF THE ALTAR CONVENTION

More than 250 altar boys from different parishes gathered at Notre Dame of Esperanza in Esperanza, Sultan Kudarat for the Tacurong Vicariate Knights of the Altar Convention last March 31 to April 2, 2008. The theme of the gathering was "KoA: Gitawag Sa Paghiliusa Kaupod si Maria Sa Eukaristiya."

Through sports, team building activities and group sharing the Knights of the Altar were given opportunities to know their fellow knights from the different parishes of the vicariate. The convention also helped the participants to begin discerning their vocation through talks and conferences.

Sem. Rex Carnaso

Archbishop Quevedo turns 69

The Archbishop Mongeau Center was filled with priests, religious, guests and visitors who joined Archbishop Orlando B. Quevedo, OMI, DD, in thanksgiving for his 69th birthday last March 11, 2008. The celebration of the Holy Eucharist became the highlight of the said gathering where the archbishop during his homily wished that he may continually grow not only in age but most of all in wisdom. In his speech during the banquet which followed after the mass the archbishop said that the same wish is also his wish for the faithful of the archdiocese – that everyone may see the importance of growing not only in chronological age but also and most importantly in wisdom and a deepened understanding of our Catholic faith.