CBCP: Impeachment not the means for establishing the truth
Posted by: Avigail Olarte | July 10, 2006 at 4:45 pm
Filed under: Arroyo Impeachment, Charter Change, In the News
IN a statement that would probably not make the Palace happy, Catholic bishops said in a pastoral letter today that the “search for the truth” behind the 2004 elections must continue. They stressed the urgency of electoral reforms, and endorsed nonpartisan groups like Kapatiran and One Voice that have called on the government to reform the country’s electoral body.
The bishops also said that while they “respected the position of individuals or groups that wish to continue using the impeachment process to arrive at the truth,” the Church is not optimistic that the impeachment process will be “productive” at this time.
The latest pastoral letter was issued by the Catholic Bishops’ Conference of the Philippines (CBCP) after its three-day 93rd Plenary Assembly at the Pope Pius Center in Manila. Eighty-nine bishops attended the council that drafted the stand of the bishops on key issues in the country.
This is the third letter issued by the CBCP on issues directly related to President Gloria Macapagal-Arroyo since the “Hello, Garci” controversy erupted in June last year. The President has repeatedly called on Filipinos to “move on.” But CBCP’s latest pastoral letter is a clear signal that there are still issues to be addressed. (Read the first and second pastoral letters.)
“We are undoubtedly for the search for truth. (But) we are not inclined at the present moment to favor the impeachment process as the means for establishing the truth. For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good, impeachment will once again serve as an unproductive political exercise, dismaying every citizen, and deepening the citizen’s negative perception of politicians, left, right and center,” the CBCP said.
One of its bishops, Deogracias Iñiguez, filed the third impeachment complaint against the President last month. This move earned the ire of Malacañang and its allies, criticizing the bishop for “engaging in partisan politics.”
The CBCP further said that “the electoral process, including counting of votes, needs to be reformed and modernized before the next elections,” stressing that the 2007 elections must not be cancelled.
“We reiterate our call for a thorough reform of the Commission on Elections to restore trust in our electoral process,” CBCP said, adding that the “the call for resignation or even prosecution of a number of the Commissioners should not be lightly brushed aside.”
The CBCP also reiterated that it did not support “hasty efforts” to change the Constitution without the “widespread discussion and participation” and maintained that any amendments is “best done through a Constitutional Convention.”
Moreover, the bishops denounced the increasing number of extra-judicial killings of journalists and social activists.
They also expressed their opposition against pending measures in Congress related to issues of population, marriage and family, reproductive health, and sex education in schools.
Below is the full text of the CBCP pastoral letter:
Shepherding and Prophesying in Hope A CBCP Pastoral Letter on Social Concerns
“Simon, son of John, do you love me?” He replied, “Yes, Lord, you know I love you. Jesus said to him, look after my sheep.” (Jn. 21:16)
Beloved People of God:
Greetings of peace, joy, and hope in the Lord!
1. The Lord, indeed, has given us an experience of his love and peace in the five days that we spent doing our spiritual retreat. We prayed and meditated. In prayer we recalled that out of his love the Lord has called us to be shepherds of his flock. He has made us so by his ineffable grace of Episcopal ordination.
2. In these past days we were reminded again and again that our shepherding has to be grounded solely on the love of God. If out of love the Lord has called us, so in love of him we are to feed His flock. Thus, Peter was called and appointed by Jesus as shepherd of the flock. Pastoral charity has to be the very life of the shepherd. Love has to be at the root of our task to proclaim the Word of God, to preside at worship, celebrate the sacraments, and lead in serving you, our beloved people.
3. But in this Year of the Social Concern of the Church, we have become even more deeply aware how challenging it is for us to be your shepherds. For what we see before us are the faces of poor people confused by complex factors beyond their control, political polarization, burning social issues, and the cultural and religious situation of our country that we all dearly love. With a sad feeling of debilitating hopelessness, they wonder when the seemingly endless political battles in Manila would ever give way to the more pressing problems of their daily economic struggles. They wonder if their deepening impoverishment would ever find a unified political response.
4. As shepherds we offer our moral and religious guidance. For this reason we focus our reflection on the social doctrine of the Church. We do so in the light of the Gospel of Jesus, our Lord and Savior as it illumines the darkness of our day. We invite you, our beloved People, to use our reflections as Pastors to help guide your own discernment, discussion, decision and action.
The Place of Social Doctrine in our Mission to Evangelize
5. At the very outset we remind you of God’s love for all of us even as we experience great sorrows. Deus Caritas Est, the profound first encyclical of Pope Benedict XVI, perhaps programmatic of his pontificate, brings us back to the most basic of the teachings of the Lord and of His Church: God is love. God loves us. It is because of who God is that we need to love God above all else and to love our neighbor as ourselves.
6. If, as the Lord himself says, this commandment to love God and neighbor is the summary of the law and the prophets, most certainly it likewise summarizes what Christian life — the new life given us in the Spirit of Jesus — has to be.
7. More profoundly, God’s compassionate love for us is personified in His only begotten Son, Jesus our Savior. This is why our beloved Pope Benedict XVI says: “Being Christian is not the result of an ethical choice or a lofty idea, but the encounter with an event, a person, which gives life a new horizon and a decisive direction” (Deus Caritas Est [DCE], 2005, no.1).
8. From the truth of Jesus, urgent questions arise. Do we ever encounter Jesus who is the very reason for our being Christian? How do we encounter him? Does this personal encounter change our life, our life in the family, our life in the community, our life in society? If we believe in Jesus and love Him, have we become better persons, better Christians, better citizens? Have we become better followers or disciples of Jesus? Has the fact of being Christians made our society become more peaceful, more fraternal, more just?
9. Such blunt disturbing questions, our beloved people, bring to the fore the necessity of linking faith and life. They also indicate the intimate and inseparable oneness of the Gospel of Love and the Gospel of Justice, i.e., the moral implications of the Lord’s Gospel in all dimensions of human life, individual, social, political, economic, cultural, and religious.
10. For this reason we set out before you these important realities of our faith:
“The Church’s social doctrine is an integral part of her evangelizing ministry” (Compendium of the Social Doctrine of the Church [CSD], 2004, no. 66). Pope Paul VI had asked: “How in fact can one proclaim the new commandment (of love) without promoting in justice and in peace the true, authentic advancement of man?” (Evangelii Nuntiandi [EN], 1975, no. 31).
As “an essential part of the Christian message,” the social doctrine of the Church points out the direct consequences of that message in the life of society and situates daily work and struggles for justice in the context of bearing witness to Christ the Savior” (CSD, 67).
“On the one hand, religion must not be restricted ‘to the purely private sphere’, on the other, the Christian message must not be relegated to a purely other-worldly salvation incapable of shedding light on our earthly existence” (CSD 71, citing Pope John Paul II, Centesimus Annus [CA], no. 5).
Undoubtedly, to be true shepherds, we as Bishops have to teach the integral Gospel, the gospel of the Lord with all its social implications. This is a non-negotiable task for the shepherd who is also the teacher of his people. The social dimension of love is, after all, the clear implication of the Lord’s teaching on the love of neighbor as an active solidarity with those who are in need. Without this solidarity one cannot be welcomed into the Reign of God (see Mt. 25:34-46; Jas. 2 and 5).
At the same time, we as bishops do have to remind ourselves again and again that in the Church there is a variety of roles. While “the primary responsibility for the pastoral commitment to evangelize social realities falls to the Bishop,” (CSD, 539), he is assisted by all members of the Church in a variety of ways.
Priests participate in the Bishop’s mission of teaching, sanctifying, and governing the Christian community. By their life of consecrated self-giving, members of religious congregations and institutes too give an eloquent and prophetic sign of the social doctrine of the Church.
On their part the lay faithful seek the kingdom of God by living and working in the context of secular human realities, participating directly in social, economic, and political affairs for the common good and transforming them according to God’s will (see Paul VI, Populorum Progressio [PP], 1967, no. 81; The Second Plenary Council of the Philippines [PCP-II], 1992, nos. 435-38; CSD, 541-543).
On the other hand, we as shepherds clearly have the duty to pass moral judgments even in matters political but we cannot actively involve ourselves in partisan politics (PCP-II, 340). If Pastors were “to take active part in partisan politics they would weaken their teaching authority and destroy the unity they represent and protect” (PCP-II, 343).
Granting all the above and given the autonomy of the temporal sphere, it remains a perennial teaching of the Church that she cannot take on a political task as her immediate responsibility. It is not her responsibility to provide any political blueprint for the just ordering of society (cf. DCE 28; PCP-II, 330-53). She has her own role to play in promoting justice, e.g., to influence life, public and private, with the integral Gospel, to form the social conscience of her members, to provide a moral light that illumines, a spiritual force that critiques social behavior and structures, denounces or purifies and reinforces in the light of the Word of God (see PCP-II, 248).
The Social Doctrine of the Church as Prophetic
11. The People of God know that our role as shepherds includes the duty to “teach the truth of faith: the truth not only of dogmas but also of the morals whose source lies in human nature itself and in the Gospel” (CSD, 70, citing Vatican II, Dignitatis Humanae, 14 and John Paul II, Veritatis Splendor, 27, 64, 110). For the Church has “the right to proclaim the Gospel in the context of society, to make the liberating word of the Gospel resound in the complex worlds of production, labour, business, finance, trade, politics, law, culture, social communications, where men and women live” (CSD, ibid.).
12. This is also a duty, since the Church “cannot forsake this responsibility without denying herself and her fidelity to Christ: ‘Woe to me if I do not preach the Gospel!’” (1 Cor 9:16); CSD, 71). The Gospel then has a public relevance. This is even more understandable when we realize that the Church cannot ignore “the corrupting effects of injustice, that is, of sin” (CSD, loc. cit.).
13. Therefore, the Church has a duty “to denounce when sin is present: the sin of injustice and violence that in different ways moves through society and is embodied in it” (CSD, 81). In this way the Church’s social doctrine defends human rights “especially those of the poor, the least and the weak.” One can easily see how this right and duty to denounce is both religious and moral. It is inseparable from the evangelizing mission of the Church.
14. In the Old Testament God chose prophets to proclaim God’s word, announcing judgment and hope to Israel. Today the Church fills the role of prophet to herself and to society. Her social doctrine is prophetic. It is both judgment and hope. It calls to conversion. It enkindles hope. It bears the seeds of personal and social transformation.
Social Doctrine in the Context of the Philippines
15. In 2001 the National Pastoral Consultation on Church Renewal (NPCCR) stated that the social analysis done 10 years earlier by the Second Plenary Council of the Philippines (PCP-II, 1991) was still substantively valid. This social analysis (see PCP-II, Appendix I, pp. 275-91) described the major problems of our country in terms of:
Political imbalances;
Economic imbalances; and
Ambivalent cultural values reinforcing these imbalances.16. To prepare for the great Christian Jubilee of the Year 2000, we your Bishops picked these three major problems for pastoral reflection. Premised on theological and moral principles such as those in the social doctrine of the Church, we wrote three pastoral exhortations: on Philippine Politics (1997), on the Philippine Economy (”Development with a Human Face, 1998), and on Philippine Culture (1999). To cap these three pastoral reflections, we suggested a long term response to our problems by writing a pastoral exhortation on Filipino Spirituality: what it means to be holy in our Philippine situation (2000).
17. We urge you, beloved People of God, to revisit these pastoral exhortations. They contain principles, directives and guidelines for action from the social doctrine of the Church that remain valid and relevant for the problems that currently beleaguer us. A reflective perusal of these documents would prevent the kind of misinformation, misinterpretation, and misunderstanding of the Bishops’ position on various burning social issues.
18. Let us briefly recall the principles in the church’s social doctrine that PCP-II chose to emphasize in the light of our social problems:
Integral Development — Human Dignity and Solidarity (see Paul VI, Populorum Progressio [PP], 14; John Paul II, Sollicitudo Rei Socialis [SRS], 29, 31; PCP-II, 294; CSD, 130-134, 192-93). The human person is at the center of the Church’s social doctrine and the subject as well as object of development in all human dimensions.
The Universal Purpose of earthly Goods and Private Property. This social principle (see Vatican II, Gaudium et Spes, 63; PCP-II, 297; CSD, 171-181) underscores the injustice of the poor distribution of the goods and services originally intended for all.
Social Justice and Love. These are “the principal laws of social life” (John XXIII, Mater et Magistra, 39; see PCP-II, 304; CSD, 201-08; DCE, 26, 28). The lack of consideration for the common good is a lack of social justice. “– for interpersonal relationships and social structures to be put in order, justice is not sufficient. Love is necessary” Social justice as the justice of the common good (PCP-II, 305). Here we add the words of Pope Benedict XVI as a comment on our politics: “Justice is both the aim and the intrinsic criterion of all politics. Politics is more than a mere mechanism for defining the rules of public life: its origin and its goal are found in justice, which by its very nature has to do with ethics. The State must inevitably face the question of how justice can be achieved here and now” (DCE, 28).
Peace and Active Non-Violence (see Synod of Bishops, Justice in the World, 1971, nos. 40, 65; CSD, 494-96). “The road to total liberation is not the way of violence, class struggle or hate; it is the way of love, brotherhood and peaceful solidarity” (John Paul II, To the People of Tondo, Feb. 18, 1981, no. 7; also his speech To the People of the Sugar Plantations, Bacolod, Feb. 20, 1981).
Love of Preference for the Poor. As PCP-II states, “The common good dictates that more attention must be given to the less fortunate members of society. We as a Church, indeed, opt for all men, women and children of the world but above all, preferentially we opt like Jesus for the ‘little ones,’ the poor and marginalized of our societies” (PCP-II, 312; see also SRS, 39, 42; PP, 47; CSD, 182-84).
The Value of Human Work. The primary basis of the value of work is not what work produces objectively but who does the work, i.e., the human person (see John Paul II, Laborem Exercens, 1981, nos. 6, 11-12). Again, here are the words of PCP-II: “The human person is the subject of work and must not be treated as an instrument of production. The person has primacy over things” (PCP-II, 316; see also CSD, 270-81).
Integrity of Creation. “Because the integrity of God’s creation is violated, our people suffer the destruction brought about by droughts and floods. Those disasters cannot be traced merely to the uncontrollable powers of nature, but also to human greed for short term economic gain. The physical limitations of our natural resources imply a moral demand, the duty of responsible dominion over nature” (PCP-II, 323; see SRS 26, 34; CBCP, What is Happening to Our Beautiful Land, 1988; see also CSD, 461-87).
People Empowerment. “No social transformation is genuine and lasting where people themselves do not actively participate in the process. We understand ‘people power’ to include greater involvement in decision-making, greater equality in both political and economic matters, more democracy, more participation” (PCP-II, 325-26; see CSD, 189-91).
19. To the above social principles, we add two more principles from the social doctrine of the Church that the NPCCR in 2001 emphasized, namely, the leading role of lay people in social transformation (see also CSD, 541-74) and the family as the focal point of the evangelizing mission of the Church in the Philippines (see also CSD, 209-254).
20. Fifteen years after the Second Plenary Council of the Philippines, our social situation has not substantially changed. The above principles from the social doctrine of the Church remain relevant and prophetic. They represent a judgment on the way we are as well as hope for what we can be as a nation.
The Social Doctrine of the Church Applied to Some Burning Social Issues
21. In the light of the social doctrine of the church, we state the CBCP position on the following burning issues.
22. The Family under Siege
We are deeply troubled by attempts to legislate or make as state policy ideas that tend to weaken or even destroy cherished religious values regarding the nature of life, the nature of marriage as union of man and woman, child bearing, the values formation of children, etc. Such ideas are part of an orientation that is fundamentally secularistic and materialistic, separated from their religious and moral roots. We find them in pending bills about population, marriage and family, reproductive health, and sex education in schools. The Filipino family is ill-served by these developments. As the foundation of a civilization of life and love, the family is most seriously threatened. Therefore, Catholic lay groups as well as our Bishops’ Commission on Family and Life have made many public interventions about these and they shall continue to do so.
23. Charter Change
We reiterate what we said in January this year: Elections in 2007 must not be cancelled. The Church recognizes that in a democracy power emanates from the people i.e., that “the subject of political authority is the people considered in its entirety. This people transfers the exercise of sovereignty to those whom it freely elects but it preserves the prerogative [of] evaluating those charged with governing, and in replacing them when they do not fulfill their functions satisfactorily.” (Compendium of the Social Doctrine of the Church, no. 395)
While we agree that certain aspects of our Constitution may need amendments and revisions, we do not support hasty efforts to change this fundamental law of the land without the widespread discussion and participation that such changes require. We continue to believe as we did in our statement on Charter Change in 2003, that changing the Constitution involving major shifts in the form of government, requires widespread participation, total transparency, and relative serenity that allows for rational discussion and debate. This is best done through a Constitutional Convention. The reasons for constitutional change must be based on the common good rather than on self-serving interests or the interests of political dynasties.
24. Impeachment
We wish to make the CBCP position clear and unambiguous on the present impeachment plans:
24.1. We are undoubtedly for the search for truth. Therefore, in all sincerity we respect the position of individuals or groups that wish to continue using the impeachment process to arrive at the truth.
24.2. But as Bishops reflecting and acting together as a body in plenary assembly, in the light of previous circumstances, we are not inclined at the present moment to favor the impeachment process as the means for establishing the truth. For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good, impeachment will once again serve as an unproductive political exercise, dismaying every citizen, and deepening the citizen’s negative perception of politicians, left, right and center.
25. Electoral Reform
We reiterate our call for a thorough reform of the Commission of Elections to restore trust in our electoral process. The call for resignation or even prosecution of a number of the Commissioners should not be lightly brushed aside. The electoral process, including counting of votes, needs to be reformed and modernized before the next elections.
26. Extra-Judicial Killings
On extra-judicial killings, the CBCP stand is of long standing. We have issued statements on this issue in the past. Needless to say, we join the outcry of groups that have denounced the increasing number of extra-judicial killings of journalists and social activists suspected as sympathizers of insurgents allegedly by some ultra-rightist elements in the military. But at the same time, we cannot close our eyes to the great number of extra-judicial killings that sometimes do not come to light in the newspapers but are known to us in our dioceses. These are killings reported by our people as allegedly perpetrated by insurgents for various reasons, such as agaw-armas operations, the failure to pay a revolutionary tax, or “blood-debt to the people.”
These we also unequivocally denounce. The defense of human rights and of human dignity must itself be just. It has to be impartial, irrespective of religious belief or ideology.
Conclusion
We asked above if the fact of our bring Christians has made our society become more peaceful, more fraternal, more just? We ask the question again. It is easy to answer no if we focus only on the many critical problems that continue to plague Philippine society and that so far have been intractable to any satisfying solution. And because of the suffering they cause, we give way to a despairing sense of helplessness. But are we really without hope as a people? In this Year of Social Concern, we turn our thoughts to what our faith in Christ tells us we must do out of love for our neighbor. And we see what many of our people, priests and religious, but lay men and women especially away from the limelight and the glare of publicity are doing quietly to put into practice what they understand Christian social concern means. Non-partisan groups like Kapatiran and One Voice, when they remain non-partisan, are especially to be commended and encouraged. So too are the many initiatives (not the least those of our own Church Social Action Centers) at combating endemic corruption in public and private life that are working quietly at the lower levels of government and society. These give us hope that our common task to bring about greater social justice in our country is not without any effect.
We have dedicated this Year of Social Concern to the Sacred Heart of Jesus and the Immaculate Heart of Mary. We pray that their redeeming love continue to be with us as we work to bring peace and justice to our suffering people.
For the Catholic Bishops Conference of the Philippines,
Most Rev. Angel Lagdameo, D.D. President, CBCP
July 9, 2006
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29 people have left comments
“…For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good…”
Looks like CBCP is resigned to the fact that nothing new is expected from the same House that junked the impeachment last year. Is the Church teaching us that when we’re up against seemingly unbeatable odds, it’s best for everybody that we pack up our bags and retreat? Where are the virtues of faith, perseverance, upholding of principles, truth and justice in the current context? Which we shall we then go in our search for truth and justice?
The ONUS has always been on the lay. when priests go to the political frontlines they risk the spiritual high ground. where are the lay leaders and groups?
[...] There was no CBCP split over second impeachment case vs Arroyo. Theirs was a clear assessment and statement. Although they are “undoubtedly for the search for truth.” and “in all sincerity [we] respect the position of individuals or groups that wish to continue using the impeachment process to arrive at the truth,” they ”are not inclined at the present moment to favor the impeachment process as the means for establishing the truth. For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good, impeachment will once again serve as an unproductive political exercise, dismaying every citizen, and deepening the citizen’s negative perception of politicians, left, right and center.” This means what is important is first to purify intentions, i.e., “a genuine concern for the common good.” When this is reasonable assured then the “present moment” is ready. It could be a true and authentic political act, for the common good of the “polis” 9or city from which politics takes its root). Personally, impeachment is still ruled by numbers game according to party affiliations rather than a “genuine concern for the common good.” When? frankly, I don’t know. [...]
Again, vague and neither here nor there especially regarding the impeachment, CBCP opens it up to more spins from both sides. More debates rather than resolution, prolonging divisiveness rathen than ending it. More Bunye-isms rather than the truth.
Ahh…Now Cardinal Sin is sorely missed.
This is no different to the previous pastoral. Hey, probably no need for new comments here. Just read the previous PCIJ Blog (http://www.pcij.org/blog/?p=578) then copy and paste all comments here, except the latter exchanges between two bloggers.
[...] The Catholic Bishop of the Philippines (CBCP) issued its third Pastoral Statement (The PCIJ’s Article with a copy of the CBCP’s full statement and the Philippine Daily Inquirer’s news report) and it is basically the same as the one they issued last except for this - [...]
WATCH THEM DO IT!
There’s no way Gloria and her Spinmeisters can wiggle out of this one and say the CBCP’s latest pastoral letter is in their favor. But they sure are beginning to work on it. Let’s go through the laundry list of what Malacanang wants or has done and let’s see what the CBCP pronouncements and pastoral letter has to say about it:
1. On Impeachment – Malacanang wants us to just forget the impeachment and just move on. It fact, it has done everything to block the truth from coming out. But the CBCP wants to continue searching for the truth, not necessarily through the impeachment process. Malacanang says Bishop Yniguez violated Church teachings by filing an impeachment complaint. The CBCP says it respects individuals and groups who want to arrive at the truth through impeachment, although they as a body find the impeachment a useless exercise considering what happened in the first impeachment.
2. On Cancelling Elections - Malacanang wants elections in 2007 cancelled. But the CBCP says the elections must not be cancelled.
3. On the Comelec – The Comelec has been the target of much mistrust. It is generally believed Malacanang and the Comelec have been in election cahoots. Malacanang denies this. But the CBCP says it wants Comelec cleansed and reformed and the commissioners should resign and be prosecuted.
4. On Charter Change - Malacanang wants Charter Change through a People’s Initiative and then trhough a Constituent Assembly. But the CBCP says the People’s Initiative is being done in a hasty manner. And it wants Charter Change via a Constitutional Convention so that people can deliberate more and in a transparent manner.
5. On the Separation of Church and State – Malacanang says the Church should not get involved in politics. But the CBCP says the Church has her role to play in promoting justice, to form the social conscience of her members, to provide a moral light that illumines, a spiritual force that critiques social behavior and structures, denounces or purifies and reinforces in the light of the Word of God.
6. On Extra-Judicial Killings – Malacanang says it is not government that is responsible for these killings. And it denies the extent of these killings. But the CBCP condemns the killings.
7. On One Voice - Malacanang pooh poohs One Voice and has called it all sorts of names. But the CBCP says non-partisan organizations such as, One Voice, among others, should be encouraged.
That’s a pretty long list of disagreements, criticisms and downright condemnations by CBCP of Malacanang. Now how the hell can Malacanang wiggle out of this pastoral letter and say “ Hah, you see? The CBCP supports Malacanang!” Ahh…but they’ll still do it. And some media will again banner their spin on it.
[...] CBCP: Impeachment not the means for establishing the truth (PCIJ) [...]
Since when is One Voice a non partisan group?
One Voice is the voice of the elite & obviosly is out to save the senate.
Perhaps, the church too must have some delicadeza from endorsing a group in w/c they are heavely represented.
It really does not matter what the CBCP says or does not say.
Certain charcters will always see what they want to see & hear what they want to hear.
I don’t know if anybody cares to remember but in a report that Bishop Iniguez did about the 04′ election, he himself mentioned that if ever there where any irregularities, they would not have influenced the results, or something to that effect.
It’s really curious what a short memory he has.
In a way the CBCP plays a “doble kara” by on one side not supporting an impeachment but but not discoureging others to file an impeachment complaint in a political processes that will not bring out the truth anyway.
What can I say about the CBCP, they seem to be gamblers, tumataya sila sa lahat,while projecting one side of the Church, naka taya din sila on other positions, be it in One Voice & impeachment complaints.
If the church is so concerned about bringing a moral light, why don’t they call the attentions of coup plotters & their money men etc…. or Danny Lim & his group.
The problem w/ the church is that they are playing a “selective” finger pointing game.
I think if the church really means that they want to be responsible for the morals of society.The form on how to chnage the constitution of the country is secondary as compared to the people who will have the responsibility.
It’s as if the church is making a “judgment” on the capabilities of the people who can form a ConAss.
The bottom line I think it’s bad taste to put so much meaning in what the CBCP said or did not say.
We have more important thing to do then play “kampihan”
It seems the church is pretending to much.
They already have their presence in One Voice
tsktsktsktsk…akala ko ang simbahan ay para sa katotohanan…
Catholic social teaching states:
…the whole reason for the existence of civil authorities is the realization of the common good…
cbcp talked of the common good re: the impeachment:
…For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good, impeachment will once again serve as an unproductive political exercise…
main problem is that common good is really not that common (possibly in consonance with the fact that common sense is also not that common nowadays)…
the palace’s common good is to “move on.”
but a part of the populace’s common good is for gloria to “move out.”
while the tight-lipped mass’ common good is to “to hell with those -aces (read: ASSes), we stay unmoved by their lies and rhetorics and their selfish motives.”
…some kind of shepherding we’ve got from our bishops…as if there’s oneness in direction…
unless somehow they’ve prophesied that we’ll eventually know the truth of the common good by just doing nothing!
I respect the CBCP’s stand. Even if I wanted them to have taken a bolder step, vis-a-vis impeachment move. The Arroyo administration viewed this as a gesture that could calm the situation. I see the CBCP move as a clean move to stay away from the dangers of out-of-control plans from both sides of the fench. But Yes, th e search for truth for the 2004 alleged cheating shou ld be pursued! THE CBCP should lead in demanding the truth about whether Pres. Arroyo cheated the Filipinos in 2004. Right, now no truth has been bared to the public. I’ m sure it would be best for both the people and the President to let the truth come out in whatever legal means.
(By the way, I almost celebrated reading through the comments here sans the usual comment from a spokesperson of the administration pretending to be a blogger. But well, I was disappointed. Prayers for all!)
Tsk…tsk… tsk….!
I am smelling something here. I can’t explain it but when I was reading the news item about the bishops’ impeachment stand, suddenly, an inner thoughts engulped my whole being reminding me about a religious sect in Pinas which always wait for the “last minute” before it endorses a party or presidential candidate during elections. Why? Most of us don’t know. What transpires in that last minute nobody knows but the parties and of course the one Above. Looks like the Catholic Church (Bishops) have catched that “fever”. Hope I’m wrong!!!
Phil Cruz, a classic example of the “support” of the Philippine Catholic Church to Gloria’s presidency was manifested the other day when the parish priest of San Miguel church, which covers the Palace, signed the impeachment as complainant.
Baycas, I was also perplexed into stupefaction by the Bishops’ restatement of their supposed relentless pursuit of the truth while consequently belittling the effectiveness of the impeachment on the basis of their suspicion on the motives of participants.
The last time the CBCP demanded for truth, the wisecracks in Malacañang threw the ball back into their court by asking them to form their truth commission themselves. Knowing that it was a bait that would lead to further disintegration of the flock, the alienation of the other religions, and that such act would nail them for officially interfering with the state, it died right there and then.
They now say they do not support impeachment because the congressmen who waylaid it the first time are still the same ones who will take it up today. Plus, they also declared they are suspicious that the motives of the participants may not be for the common good.
On the first reason, of course they are aware of the upcoming elections. That factor was not present in last year’s impeachment. The politicians who junked last year’s complaint do not fear Gloria and her uniformed bandits as much as they fear losing their grip on local politics should they or their spouses or children lose in the next elections.
If the Bishops will only push hard for the impeachment, you can be 101% sure majority of those who sold their souls for fertilizer last year would now give a second thought before clashing head-on with the bishops. In far-flung communities where the parish priest is the only educated person, voters take his word, even his preference of candidates, as Gospel truth. What more in large cities where the bishops hold sway on any aspect of the Christian life?
On the motives, my God, don’t they read the papers? It’s no longer the House opposition that initiated the cases! All folks from across the whole spectrum of society are represented in the complaints. Businessmen, educators, students, farmers, ordinary folks have dared to stand up to Gloria and say, “pack up, show’s over”. A lot of priests, nuns, pastors, even their one CBCP bishop has also signed up as complainants! Are they saying that they suspect their own people to have sinister motives other than for the common good? What logic!
Mindanaw, I think the blogger-cum-spokesperson is still at sixes and sevens trying to figure out why his president, the one who talked to God, the anointed one, the most prayerful one, the Pope’s friend, has been relentlessly ridiculed and ruthlessly demonized. Why, even some of her in-laws are already saints, and some more will soon be saints through lobbying of diplomats! Why can mere mortals not forgive her when she said “I am sorry” already?
I think the dilemma of CBCP is that they cannot afford (or do not have the balls) to choose one side against the other because they cannot alienate those that will take the side of the obvious loser (GMA) in an impeachment. As many diehard Marcos loyalists still harbor hatred towards Cardinal Sin even after his death, Lagdameo or Rosales knows for sure their dwindling flocks cannot stand more of the defections to new churches whose onslaught on their church as well as those of the other traditional religions have vigorously threatened finances. Which translates to less evangelization missions.
I wonder, if such is the case, then would the CBCP move into action only if its main donors do the same? I’m tempted to know how much those in One Voice contribute to Church that they can attract even the conspicuous but silent brand new Cardinal.
Another problem that confronts the bishops is the risk that they face from agents of the dictator should they try heroics. During the height of Jueteng probes, an attempt to tarnish Bishop Cruz’ image was carried out by a male former church worker who didn’t get the script right when he charged that he was raped by Cruz and also added that Cruz fathered a child with another woman! Confused by his own lies, the accuser faded into obscurity. Now, as if adding insult to injury,
the gov’t, courtesy of the equally perjured fabricator, Chavit Singson, built a new casino in Cruz’ neighborhood in Poro Point. Why, even the two female jueteng clerks of Chavit who testified in Erap’s impeachment are now members of the Board of Directors of Poro Point Development Corp. Garapal na, nang-aasar pa, di ba Bishop Cruz?
I am still reeling from the puzzling effects of the bishops’ statement. Spoken like a shepherd who lets his sheep stray. But I think I can understand what’s between the lines. It’s sad though that very few among the bishops of today have earned the eminence of a Cardinal Sin, the paragon that shines sublime.
I believe the CBCP has adopted a judicious and realistic decision on the impeachment. It has a practical sense in comprehending reasonably that at this time impeachment will be unproductive, futile and a waste of time and effort because truth will not come out when there are politicians ready to block it. But it also stressed that the search for truth must continue. God works in mysterious ways. It took three years since Ninoy’s assassination before Marcos met his end. But if all else fail, there is still the court of last resort, the Sandiganbayan, where Erap is now confined putting closure to his iniquities..
There is no sense in forcing the issue of impeachment when the political Opposition themselves admit the dwindling support from even their own group. It does not mean that running away from a fight today we will not be back to fight another day. I am not impressed that there are thousands of citizens from all walks of life eager to sign up as complainants because there are equally thousands too, if not more, who will not, but this is not the number that will enable the impeachment to succeed. It takes only one complainant to file it and a minimum of 78 endorsers to bring the complaint to the Senate.
Call it a defeatist reaction from the CBCP, but I believe they saw the wisdom in not forcing the issue by coming out strongly beyond the limits of their religious authority as it may only exacerbate a volatile situation instead of resolving it, being aware that any adverse action could precipitate an unconstitutional reaction. I think it should also be understood that the CBCP must keep their ground that separates the church from the state which in this case they can only interfere on the moral issues of a political event and not be enmeshed in politics itself.
quick rejoinder, as my hands are full at the moment:
1. could it be that the bishops pastoral statement is once again, a victim of ‘insertions’ to appease, mollify some quarters?
2. who is it that said, ” … Any organized religion is a FARCE…” ?
[...] Talk of the town is the newest pastoral statement of the Catholic Bishops Conference of the Philippines. Most of the documents were expected, but what had sent people speculating and gesticulating is the part on the impeachment. The controversial part is this: We are undoubtedly for the search for truth. (But) we are not inclined at the present moment to favor the impeachment process as the means for establishing the truth. For unless the process and its rules as well as the mindsets of all participating parties, pro and con, are guided by no other motive than genuine concern for the common good, impeachment will once again serve as an unproductive political exercise, dismaying every citizen, and deepening the citizen’s negative perception of politicians, left, right and center. (as quoted from PCIJ blog) [...]
In simple terms, the Catholic Church was “torn between two lovers” between the pobreng-pogi ( the masses) and the mayamang-pangit (the elites) . It’s sad that she chose the later.
Obviously, she tried to have both but she found it impossible.
Again, this proves that money is God. AMEN, AMEN!!!
Even more questionable is the CBCP’s endorsement of One Voice singularly as their NGO of choice amid the several options available. It is a group representing only the elite that espouses the idea that the 2007 elections be considered as the vote of confidence on the administration. The CBCP questions the motives of impeachment participants, why doesn’t it suspect the elitist One Voice of its own motives. Just take a look at the members. Go figure.
These people are conveniently and suddenly giving much importance to elections as the real vox populi when the very same people connived with this cheat, liar and thief to disregard the only uncontested presidential mandate in which the great majority of Filipinos gave Erap their resounding confidence in the 1998 elections.
Hypocrites non-pareil!
The CBCP may have made a realistic evaluation on the chances of another impeachment. But bishops are not there to make realistic projections but for the preservation of a standard set of morals and other teachings of the Church - that makes them idealists, opposite of realists. An idealist would say, “A sin is a sin. Transgressors must be punished whoever it may be”. A realist on the other hand, “Damn, everyone else is corrupt, why should we bother with this one?”
We cannot drop the only legal option left to us just because less than 78 will endorse the complaint for now. Imagine our own Barotac-Nuevo walking out and defaulting the game to Italy even before the first kick was played because we know we can’t match their power and skill. That’s very un-Filipino.
What will the next pastoral letter say, “let’s move on”?
Are our church leaders the biggest factor why the Philippines, the only Catholic country in Asia, is also the second most corrupt? Shame.
Tongue, I know this is drastic but since we were dumped in favor of the elites, how about if we make “tampo” and teach them a lesson by not going to church for a time being. Who said we should “pray inside a church”?
But honestly, I am already bit ambivalent about CBCP’s motives eversince the GloriaGate broke out. Here is why:
We know that Gloria is an elite and we also know the existence of the alliance between elite’s Makati Business Club (MBC) and the CBCP. This unholy alliance effectively ousted Marcos when he made a mistake of threatening the elites by placing the entire land under martial law and under land reform in 1971 especially when he started the sequestration of some big businesses.
Finding to self-exile abroad not a popular choice, they sought refuge in the church led by then Cardinal Sin. And inasmuch as the media was “gagged” at the time, the church through it pulpits everywhere were used as the conduit or live media for anti-Marcos tirades that helped propelled the anti-Marcos sentiments among the people. Priests at that time openly preach politics during “sermons” instead of religion in the countrysides. Marcos attempted to link them to the left and arrest them but unfortunately or fortunately (whatever) he did not pursue it vigorously.
From that time on, they scratched each other’s back and probably it was good. The elites remained and able to continue control and dictate the economy and they party together to their hearts contents.
But when Estrada (pro-masa) was elected president, the elites were threatened again. MBC suspected that CBCP did not do its part of the alliance and threatened CBCP that it will no longer scratch its back. MBC singlehandedly ousted Estrada, installed Gloria, Gloria again and the alliance threathened. When Gloria was besieged by her own shadow, CBCP tried to rescue its tarnished image by supporting Gloria first. But when it realized it’s not popular with the masa, it tried to stay in the middle by issuing ambiguous statements which both sides claim favors them. Lately however, it realized it’s hard to pretend and have to take sides.
Now that statement was made crystal clear- no longer capable of two interpretations. Now, we already know “who CBCP is”. It’s time for us to reflect!!!
I agree Ambuot. For a lot of people, the CBCP statement has supported our argument that as a group, the CBCP will never listen to what the “toothless, barefoot and unwashed” have to say in the same manner that they would when they are with the elites. Look, they come out with subtleties, ambiguous politese, that for all its intents, to me has only one clear message : We don’t care.
(A thousand Michael Jordan slam dunks of coins into the collector’s bag will not deserve as much attention as a well-dressed offerer walking the aisle carrying just one envelop?)
Whatever explanations that have come later from either president Bishop Lagdameo or spokesman Bishop Quitorio are “bunyespun” as merely their personal views. (Hey, these two bishops are now implicated in the Magdalo arrests as their names appear in a “listahan” supposedly recovered in the raid. )
One listahan I have yet to see is that which carries the names of bishops who dined in Malacañang before the plenary, the list of favors given, and those who attended the victory party after the statement.
Sad. Has my religion succumbed in the fight against evil? Does it now preach deception, knavery, naivete, materialism?
Shall we call this Envelopmental Catholicism?
oh! thank you, dear Bishops…, your penchant for double, tripletalk ; finally, give you away.
this is what you get for talking like a true-blooded politico; why, your facility of semantics and euphemisms is the envy of all those in the business preying on those hapless folks!
you could have simply, clearly spoken from the heart; your initial salvo of quoting Vatican teachings (PCP II, DCE, etc.) warms the heart of this weary soul,- evokes memories, ” how many Church-workers in the past died preaching these News”? initial joys felt stopped, turned cold and died, when my venerable Bishops began to talk like lawyers defending a client, gamblers weighing their prospects, and a counter-intelligence operative fighting his own ghost.
ahhh, my Savior labored in a lonely, barren and wild mountain for 40-days fighting, resisting a flood of temptations, and seemingly logical cajoles and urgings to maintain His being, while my dear fellow beings titled Bishops, kept in COMFORT at pope pius center for 3-days cannot resist the same test as their Master?
may I ask dear Bishops, did we, the layman, failed you?
if yes,.. and we seek your forgiveness. Go and try to ask us the same question…Oh! thanks, but no thank you.
the current government’s transactional politics is akin to the bishop’s negotiable religion.
impeachment bid: cash-sunduan at (victory) party-han lang ang katapat!
Further, on Envelopmental Catholicism:
Dipolog Bishop Jose Manguiran: Malacañang staff member slipped 2 cash-filled envelops into his hand at Pope Pius XII Catholic Center while speaking with Usec. Fatima Valdes on the eve of the bishops’ meeting.
CBCP Vice-President Archbishop Antonio Ledesma: Offer was made to him also on Monday last week during a luncheon meeting in classy Illustrado Restaurant, arranged by Malacañang between the secretaries of education, environment, and health, on one hand, and around 10 prelates from Mindanao, on the other. Other bishops also received money or plane tickets but he and some others returned.
Palawan Bishop Pedro Arigo: He received an envelope containing P20,000 in cash after attending a meeting with President Arroyo and her top officials.
Bunye, Ermita, Seludo, Defensor: We did not bribe the bishops. (Yung mga staff members lang nila!)
Akala ko, mga Lakas congressmen lang ang natutuwa pag may impeachment dahil umuulan ng pera mula sa langit. Ilan lang ito sa mga obispong nagsauli ng envelop at nagsasalita ngayon.
Pwede po bang malaman kung sino ang mga hindi nagsauli, mga bishops?
tongue,
a bishop finds nothing wrong with envelopes…malacañang has an ally in the person of Maasin, Southern Leyte’s bishop precioso cantillas.
envelopes: the means for hiding the truth…second-guessing cantillas’ precious prelate’s mind.
one down, more to go, bishops?
gloria blanketed before…presently, she’s spreading the good news of her enveloped ideas (borrowing the dawn’s song title) even to churchmen. her unique ways for self-preservation and self-perpetuation has enveloped almost all sacred institutions…and now including the Catholic Church, as gathered from recent revelations…tongue’s envelopmental diplomacy accorded to the bishops.
…pushing the envelope may mean disaster, not opening the envelope means an ouster
moreover…to take the envelope is human, to give the envelope is divine?
The Pope Pius Center in Manila was filled with 89 Bishops from CBCP one morning of their three-day 93rd Plenary Assembly. The preacher was ready to start the sermon when two men, dressed in long black coats and black hats entered thru the rear of the building.
One of the two men walked to the middle of the center while the other stayed at the back. They both then reached under their coats and withdrew automatic weapons.
The one in the middle announced, “Everyone willing to take a bullet for Jesus stay in your seats!”
Naturally, the chairs emptied. The bishops ran out the door.
After a few moments, there were about twenty people left sitting. The preacher was holding steady in the pulpit.
The men put their weapons away and said, gently, to the preacher, “All right, father, the hypocrites are gone now. You may begin the service
Have you seen the paid Ad by One Voice on primetime TV? Pag may pera talaga ang gumalaw, may nangyayari.
sure. with our land area and resources we can support twice the population of china, right, bishops? plus, our population won’t grow that fast — people are going to die of AIDS and STDs, and that will round out population growth.
and what, pray tell, have you done to actually curb and condemn political dynasties and self-serving interests? your statement in itself is a cop-out about self-serving interests!
yup. paying attention to press releases from malacañang’s ministry of truth is a much more valid method of establishing truth.
why not “should be supported by the faithful who believe in truth and justice and are against corruption, in the same way that christ took a whip into the temple to drive away the avaricious merchants?”
might i suggest withdrawing chaplaincies from the AFP while the killings go on?
i pray that The Lord of Hosts calls forth His Vengeance and smites those who have made the people cry out in lamentation, lo, even up to the heavens.