Category: News

We – the undersigned representatives of farmers, fishers, workers, civil society organizations and the private sector – unanimously oppose the ratification of the Regional Comprehensive Economic Partnership (RCEP) trade agreement and urge the Senate to withhold its concurrence on the treaty.

The RCEP agreement, including its legal text and schedule of Philippine commitments, was finalized without consulting agri-fisheries stakeholders, many of whom are directly affected by the treaty’s trade rules and concessions. Moreover, no more opportunity exists today to modify our commitments or the legal text of the agreement.

We have not seen any clear and consistent basis for classifying agricultural tariff lines in the country’s schedule of tariff concessions. Joining RCEP now means that 75% of our 1,718 agricultural tariff lines will be set at zero. About 15% of tariff lines will be subjected to tariff reduction, while 9% will be exempted from any tariff change. A more detailed breakdown and evaluation of our obligations are necessary to ensure that no mistakes have been made, and that sufficient policy space remains to protect sensitive commodities.

More worrisome are proposed RCEP rules that will significantly hamper the application and effectiveness of trade remedies. These measures, such as safeguard duties, will be the only legal recourse to address import surges and other problems engendered by freer trade under RCEP. Any form of quantitative restriction (QR) – like suspending sanitary and phytosanitary (SPS) import clearances during harvest periods – is strongly discouraged by RCEP and is also prohibited by our Rice Tariffication Law (RTL), although World Trade Organization (WTO) rules allow for temporary QR imposition under certain critical situations.

RCEP limits the allowable safeguard duty to the difference between a country’s applied most favored nation (MFN) tariff at any point during RCEP implementation and the RCEP tariff in effect when the safeguard remedy is invoked. For example, if the applied MFN tariff for a product is 35%, and our tariff commitment under RCEP is down to 25% when an import surge occurs, we can only impose a safeguard duty not exceeding 10%. Hence, sensitive products like rice, corn, and some fishery and livestock products – to be exempted from any tariff reduction under RCEP – might ironically be deprived of any safeguard protection, since their tariff at any time during RCEP implementation could already equal their applied MFN tariff.

This is a big departure from WTO rules, which permit the levying of any remedial duty necessary to prevent or rectify serious injury to a particular sector. Additionally, imports from least developed countries (LDCs) – such as Myanmar, Cambodia and possibly Vietnam – cannot be subjected to safeguard duties under RCEP rules. No such exemption exists under WTO rules.

We question the rosy projections on benefits from RCEP membership, and the purported losses if we stay outside the trade bloc come January 2022. We have heard such claims before, starting with the General Agreement on Tariffs and Trade (GATT)-Uruguay Round Agreement and the various regional and bilateral trade agreements that followed. We still have to see evidence that these optimistic forecasts have materialized. Performance data instead show a continuing deterioration in our terms of trade – minimal increases in exports, no expansion beyond traditional commodities, ballooning imports, and widening trade deficits. Nor is there any indication that our prospects will improve under RCEP. We therefore deem the claims regarding benefits from RCEP membership as overly presumptive, highly misleading and manifestly deceptive.

Not content with their imbalanced and exaggerated prognostications, some RCEP advocates are warning the Senate that “we will be left behind” should we fail to join RCEP by year end, although it is uncertain that the RCEP bus will actually bring us to our desired destination.

The agri-fisheries sector has generally not benefited from business opportunities arising from free trade agreements, while our competitors have increasingly dislodged us from export markets with superior and cheaper products. In turn, our entry into these trade pacts has forced us to open up our economy, even as we have failed to prepare for trade threats – resulting in import surges, price depressions, and displacement of local production.

We will never gain from RCEP and similar arrangements unless we establish, fund and implement dedicated and sustained programs to boost the competitiveness and profitability of our farmers, fishers, traders, processors and exporters. It is also nonsensical to push for RCEP membership when the benefits from this “good agreement” are essentially theoretical or imagined, whereas its dangers are real and proven by previous experience.

There is no urgency in joining RCEP today. We can always join later, when we have adequately understood the treaty’s ramifications and are ready to use RCEP membership to our advantage. Trade is not a race of countries to a finish line. Ultimately, trade is only a means to elevate people’s lives. Governments must thus exercise care and deliberation, so that trade agreements deliver on their promises, while minimizing harm to vulnerable sectors of society.

Meanwhile, our bilateral and regional free trade agreements with all RCEP member- countries will remain in force. We will still enjoy trade opportunities available outside RCEP. We can continue negotiating with our Free Trade Agreement (FTA) partners to secure additional advantages that are comparable to those contained in RCEP on the basis of equality, reciprocity, mutual benefit and national interest.

November 2, 2021

To All LAIKO Members: Arch/Diocesan Councils of the Laity & National Lay Organizations

Dear Brother and Sisters: Good day!

As a response to the resolutions made during the 22nd Laiko Biennial Convention which will guide the lay-faithful in engaging society in the different areas like Agriculture, Education, Economics and Politics, the Sangguniang Laiko ng Pilipinas will be conducting a series of follow-thru conversations this November:

November 13 – “Securing the Food, Energy and the Patrimony of our Nation”

Speakers: Former Congressman and DA Secretary, Ka Leonie Montemayor of the Federation of Free Farmers, and Atty. Rodel Rodis, complainant on the controversial Malampaya Stake Deal

November 20 – “The Education Agenda” – speakers to be announced

November 27 – “Principled Partisan Politics” – Laiko Warriors

May we invite you to these last 3 conversations of the year. Kindly invite the members of your organizations to join us too. To register, please email/inform Mr. Joseph Jesalva at laiko_phils@yahoo.com.ph.

Thank you very much,

EarthBeat

Nov 8, 2021
by Brian Roewe | Action

On a wet, windy and cold day in Scotland, an estimated 100,000 people took to the streets of Glasgow on Nov. 6 in demonstrations calling for increased action and results from COP26, the two-week United Nations climate summit being hosted by the United Kingdom.

Among the throngs of people marching from Kelvingrove Park to Glasgow Green as part of the Global Day of Action for Climate Justice were hundreds of Catholics, many hailing from the U.K. while others represented countries across Africa, the Pacific, Europe and the Americas.

EarthBeat asked some of the participants to share in their own words what the march meant to them and what message they sought to send to delegates and world leaders at COP26.

The Church as a Pilgrim People

The term synod comes from the image of journeying together – of walking together. The dogmatic constitution on the Church – Lumen Gentium – emphasizes that the Church is a pilgrim people that journeys towards her final destiny – the reign of God. The image of pilgrimage and journeying together is important. We are constantly on the move. We journey together.

There are two ecclesiological themes associated with the people pilgrim people: Communion and People of God. Communion is primarily relational – how the members of the pilgrim community relate to one another and with the Triune God. People of God is mission-oriented: participation in Christ’s prophetic, priestly, and kingly/servant mission. Thus, we can say that the synodal Church is a pilgrim community whose members live in communion and participate in Christ’s mission as a priestly, prophetic and kingly people of God.

Living in Communion

In the Vatican II Dogmatic Constitution on the Church (Lumen Gentium ) the term communion appears in the first chapter under the general heading of the Mystery of the Church. In the first article the Church is regarded as the sacrament of communion: “since the Church, is in the nature of sacrament – a sign and instrument, that is, of communion with God and of unity among all men.” (LG 1) The vertical and horizontal dimension of communion is explicitly affirmed here. The end of the fourth article echoes St. Cyprian when it declares that “the universal Church is seen to be ‘a people brought into unity from the unity of the Father, Son and the Holy Spirit.’ (LG 4). Here, the Trinitarian communion is affirmed as the basis of ecclesial communion.

What does communion mean and imply? The Latin equivalent is communio which is a translation of the Greek word koinonia which connotes having something in common, being connected by a common bond, union, solidarity, fellowship, kinship, fraternity, community, partnership, sharing, participation. Among Greeks, it is often associated with friendship: “friends are of one heart and mind and they share everything in common” (Nicomachean Ethics, Acts of the Apostles).

From an ecclesiological perspective, communion emerged as the earliest model of the Church (Acts 2:42-47, 4:32-35) – the fellowship of believers, communion of faith, table-fellowship, communion of goods. This was later eclipsed by the institutional model of the Church although its spirit was preserved in religious life through the centuries. This was retrieved in Vatican II especially in Lumen Gentium which became the dominant ecclesiology connected with the People of God. “the Church is a people made one by the unity of the Father, Son and the Holy Spirit.” Ecclesial communion is, therefore, the reflection of Trinitarian communion. In the document on ecumenism – Ut Unum Sint – the restoration of full communion is the goal of ecumenical dialogue. St. John Paul II associates communion with consecrated life in Vita Consecrata.  In Familiaris Consortio, he affirms the realization of communion in the family which is the domestic church.

The understanding of communion in Vatican II is indeed broad. It describes primarily the nature of the Church and also how it should be structured. It refers to the various dimensions and levels of communion – with the Triune God, among the faithful, among the hierarchy, between local churches, within local churches, and in local communities. It is also the goal of ecumenical dialogue. It is the basis of collegiality and synodality. The communion model is an alternative to the pyramidal model of the Church. The Church is viewed as interconnected network or web of relationships – a communion of communions or communities at various levels. Communion means unity in diversity and equality in dignity of all that constitute the Church.

To be synodal Church is, therefore, a Church where everyone lives in communion. The Church is experienced as community where there is a sense of belonging and solidarity, where we regard one another as brothers and sisters and as friends, where we share our goods and resources – our time, talent and treasure. This means partnership and participation not just in governance but especially in mission. The role of the clergy is to be servant-leaders and to promote communion and participation in mission.

Participation and Mission

            We are called to participate in the Church’s journey as a pilgrim people. Participation is an integral aspect of communion and geared towards mission. To be in communion is to actively participate in the life and mission of the Church. According to Vatican II, by virtue of our baptism we are united to Christ and his Church and empowered by the Holy Spirit to actively participate in Christ’s and the Church’s priestly, prophetic and kingly/servant mission.

This means that in a synodal Church there is active participation of everyone in the liturgical celebration as a priestly people and community. This also means participation in living a holy life, a life of prayer and self-sacrifice. The role of the priest is to preside over the Eucharistic community and enable the lay faithful to actively live out their priestly mission.

27 OCTOBER 2021 — The plastic crisis’s connection to the climate emergency and environmental justice impacts are undeniable. The cost of the continued dependence by corporations on single-use plastics and planned expansion of plastic production are too high to be ignored.

To ensure the safety of Filipinos and our environment from such impacts, the undersigned environmental, public health and civil society organizations are calling on consumer goods companies such as Nestle, Coca-Cola and Unilever and the plastic industry to urgently phase out single-use plastics packaging and adopt reuse systems.

Plastic is Fueling the Climate Crisis

Almost all plastics are made from fossil fuels.[1] Data from the Greenpeace report, the Climate Emergency Unpacked, and Break Free from Plastic’s 2021 brand audit report, Branded IV, shows that plastic poses a significant threat to the planet and contributes significantly to the climate crisis. Petrochemical corporations have known this connection since the 1980s, but have largely played it down. Every stage of plastic’s life cycle produces greenhouse gas (GHG) emissions from fossil fuel exploration and extraction from the ground to its end of life. Plastic production and use was responsible for over 850 million metric tons of GHG emissions in 2019[2].

The synodality of the Church is not just limited to what we do leading to the Synod of Bishops in 2023

Father Amado Picardal
October 26, 2021

On Oct. 10, 2021, Pope Francis launched a two-year process of preparation for the 26th Synod of Bishops. The theme of the synod is “Towards a Synodal Church: Communion, Participation and Mission.”

According to the preparatory document:

“Pope Francis invites the entire Church to reflect on a theme that is decisive for its life and mission: It is precisely this path of synodality that God expects of the Church of the Third Millennium.

This journey, which follows in the wake of the Church’s renewal proposed by Vatican II is both a gift and a task: By journeying together and reflecting together on the journey that has been made, the Church will be able to learn her experiences which processes can help her to live in communion, to achieve participation, to open herself to mission.

Our journeying together is, in fact, what most effectively enacts and manifests the nature of the Church as a pilgrim and missionary People of God.”

The process of preparing for the synod is unprecedented because it involves listening not just to the bishops but to members of the Church at the diocesan and regional levels. Instead of the usual top-down approach, what we are witnessing is bottoms-up process. It is more inclusive and participative.

There have been synods since the early period of the Church up to the present (diocesan, regional and world-wide levels). These have been participated in mostly by bishops and other Church leaders. Now the process involves listening to the faithful. It reflects what the Church is called to be – a synodal Church – a community that walks together, that journeys together.

Although the term synodal Church appears to be neologism – a new way referring to the Church – it is by no means a new vision of the Church or the latest ecclesiology. It is actually based on the vision of a renewed Church promoted by Vatican II that can be summed up as the Church as Communion and People of God, filled with the Holy Spirit, participating in Christ’s mission as priest, prophet and king (servant).

Hence, the “synodal Church” cannot be taken in isolation or separate from “communion, participation and mission.”

A deeper understanding of what it means to be Church as communion that actively participate in Christ’s mission as a priestly, prophetic and kingly people is needed as well as an assessment on how we have lived this ecclesiological vision over the last half a century.

Then we search for how we continue to live this in new ways now and in the decades to come especially amidst the pandemic and climate change.

Let us remember that we live in the shadow of Vatican II and its reception and implementation is a continuing process.

A synodal Church is the pilgrim community of Christ’s disciples who live in communion and actively participate in Christ’s mission as a prophetic, priestly and kingly/servant mission.

This is the proper context for discerning, deciding and acting together as a Christian Community at all levels – from the local, regional, universal levels. It is all about living in communion, it is all about participation in mission not just governance. It is both relationship-oriented as well as mission-oriented. It is action oriented, not just a matter of talking and discussing.

The process is important but so also is the outcome. The synodality of the Church is not just limited to what we do leading to the Synod of Bishops in 2023. It is not just coming up with new, inspiring document that would be forgotten after the synod. It is a continuing journey of making the Vatican II vision of a renewed Church a reality in our life and for the coming generation.

What is the ecclesiological vision of the Synodal Church and how do we live it?

Tomorrow: The Church as a Pilgrim People

Father Amado Picardal is a Filipino Redemptorist priest who holds a doctorate in theology from the Gregorian University in Rome. He has lived a life of solitude as a hermit after an active life as missionary, professor, promoter of Basic Ecclesial Communities, and peace and human rights advocate. He is currently executive co-secretary of the Commission for Justice, Peace and Integrity of Creation in Rome.

Nuns among thousands in vehicle parades across country in show of support for presidential bid

Joseph Peter Calleja, Manila
October 25, 2021

Thousands of Leni Robredo supporters took to their vehicles to stage simultaneous processions across the Philippines on Oct. 23 to show support for the vice president’s bid for the top office in presidential polls next year.

All supporters wore pink, a color that has been adopted by Robredo and her supporters as a symbol of hope for new and better governance.

Robredo’s team said there were about 10,000 vehicles in the motorcades dubbed as “pink caravans” to sow hope among the people.

At least 50 vehicles paraded in Davao City in Mindanao, the hometown of President Rodrigo Duterte.

Among those who also turned out at various locations were nuns from several congregations, some of whom  waved pink flags and wore aprons. Others distributed religious medals with pink ribbons while wearing pink masks.

Sorsogon priest Father Emmanuel Afable explained the meaning of pink in the liturgical calendar of the Catholic Church.

So, if the sisters wore pink, it was to symbolize hope. They are fighting for hope and the joy it brings to society

“Pink means hope. Like on Gaudete Sunday, the third Sunday of Easter. During Lent, the fourth Sunday is called Laetare and speaks of joy that we should possess,” Father Afable told UCA News.

“So, if the sisters wore pink, it was to symbolize hope. They are fighting for hope and the joy it brings to society.”

Manila parishioner Ruby Vasquez said in a Facebook post: “Although clergymen and nuns cannot engage in partisan politics, they can voice support for good governance, oppose killings and corruption. These are clear moral problems that we are facing now as a people.”

Robredo later thanked her supporters for organizing the event.

“I was not expecting that this many would participate. Looking at the photos, it seems that every location has a different gimmick but one in advocacy — hope,” she said.

Recent polls have Robredo ranking second behind Ferdinand “Bongbong” Marcos, son of the late strongman President Ferdinand Marcos, among the presidential candidates.

Prelate launches blistering attack on govt officials over alleged misuse of funds meant to fight pandemic

Joseph Peter CallejaJoseph Peter Calleja, Manila
October 22, 2021

A Catholic bishop in the Philippines has called for protests over an alleged 67 billion peso (US$1.3 billion) pandemic scam, saying Catholics should demand that corrupt officials be brought to justice.

Lingayen-Dagupan Archbishop Socrates Villegas described the country as a battleground between good and evil, adding that Catholics should not sit on the fence.

“There can be no room for neutrality. Between good and evil, there is no middle ground, and whoever is unwilling to condemn blatant injustice becomes its enabler. Whoever will not indict the thief becomes complicit with him,” he said in a strongly worded pastoral letter issued on Oct. 22.

The prelate said he fully backed a call by doctors for transparency, exigency and accountability in the use of government funds used in the pandemic.

Earlier this month, several medical groups in the Philippines claimed billions of pesos that should have gone towards medical supplies and health worker benefits were misappropriated.

They pointed to one instance where a 12 billion peso ($237 million) contract was awarded by the government to a firm called Pharmally Pharmaceutical Corporation to purchase equipment such as face masks and shields. Critics said the cost of the equipment was overpriced.

We cannot but be appalled by credible reports about dishonesty, graft and malfeasance in scandalous proportions

“Corruption and a total disregard for decency and morality have begun to permeate the Filipino soul. This is not who we are, but this is what we are going to be unless we do something about it now,” the doctors said in a statement.

Archbishop Villegas described the alleged anomalous transactions as “disgusting” if government officials pocketed billions of pesos at the expense of those who died or were infected by the virus.

“We cannot but be appalled by credible reports about dishonesty, graft and malfeasance in scandalous proportions, particularly because these despicable acts exploited the fears of our people occasioned by the Covid pandemic,” Archbishop Villegas added.

Archbishop Villegas said the Filipino people have been fooled by corrupt officials.

“Held in the grip of dread for the disease that has claimed so many lives, our people, already laid low by the economic privation brought about by the pandemic, were hoodwinked by those who exploited the situation for their profit,” he added.

The prelate urged those who allegedly benefited from the corruption to return the money.

Archbishop Villegas also called on clergymen to educate the conscience of all Catholics not to accept corruption as the norm in government transactions. “One of the saddest things that has befallen us is a dreadful national familiarization with graft and corruption that they no longer shock and disturb us,” he said.