On November 30, the Church People-Workers Solidarity (CWS) will join the whole nation in celebrating Bonifacio Day. Andres Bonifacio, the great plebeian was instrumental in waging anti-colonial struggle against Spanish colonizers. His revolutionary fervor has become a source of inspiration to Filipino workers who continue to fight for dignified work.
As we collectively discern who to vote this coming 2022 elections, it is but proper to revisit Bonifacio’s legacy of genuine service and enduring courage and patriotism. Indeed, our future leaders can learn a lot from Bonifacio’s life as a great leader and a humble servant of the masses. This online forum seeks inform church people and members of the academe on the relevance of Bonifacio especially in this epochal historical juncture.
In order to prepare church people for this momentous event, CWS is organizing an online forum with the theme: SI BONIFACIO AT ANG HALALANG 2022. The webinar is intended to deepen our understanding on the historical significance of Andres Bonifacio and the Katipunan viz-a-viz the 2022 Elections.
We invited Prof. Jerry D. Imbong who will share with us on the topic “Bonifacio in the Messianic era: Hope and the Redemption of History in the light of Jürgen Moltmann’s Eschatology”
In this connection, we are inviting you to join us in this online discussion on November 27, 2021, from 9am-11:30am. You can register through this link: https://forms.gle/AJvREKarV8p8ABD88
Thousands of Catholics joined the Global Day of Action for Climate Justice, which drew upwards of 100,000 people into the streets of Glasgow, Scotland, on Nov. 6 at the midpoint of the COP26 United Nations climate change conference. (Laudato Si’ Movement)
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 Director of the Catholic development agency CAFOD, Christine Allen, welcomes Cardinal Parolin’s address on behalf of the Pope at the COP26 Climate Summit and says “time is running out” in the battle against climate change.
Around 30,000 people were estimated to have taken part in COP25 in Madrid. (Photo courtesy of Catholic Agency for Overseas Development)
By Lydia O’Kane 03 November 2021
As the COP26 Climate Summit continues in Glasgow, Scotland, the Catholic Agency for Overseas Development in England and Wales (CAFOD) has joined Pope Francis’ call to act now in the battle against climate change.
Representing the Pope at the summit, Cardinal Pietro Parolin, the Vatican’s Secretary of State, addressed delegates on Tuesday telling them: “We can achieve the goals set by the Paris Agreement only if we act in a coordinated and a responsible way. Those goals are ambitious, and they can no longer be deferred.”
“Now is the time to act, urgently, courageously and responsibly. Not least, to prepare a future in which our human family will be in a position to care for itself and for the natural environment,” the Cardinal said.
Listening to those affected by Climate Change
Reacting to the Cardinal’s speech, the Director of CAFOD, Christine Allen, said, “Cardinal Parolin emphasised that the voices of communities hardest hit by the effects of the climate crisis must be listened to, and for world leaders to redouble their efforts to work together to provide the practical policies that match the demands of this crisis.”
She went on to say that “from the start of his papacy, Pope Francis has prioritised environmental issues, highlighting how the current global economic models, policies and industrial systems are disastrous to the planet, and the cause of untold suffering and injustice to the world’s most vulnerable communities.”
Climate justice
In an interview with Vatican Radio, Ms. Allen said: “It’s really critical that countries that have become wealthy through industrialization, and which have been fueled by fossil fuel, that we recognise the responsibility that we have to be able to really take the lead and to take the actions that are necessary, and Pope Francis is highlighting that. This is fundamentally a question of climate justice but it’s the people who are poorest in our world that have done the least to contribute to the changes in our climate that are paying the price, and they’re paying that price now.”
Church engagement
In early October, during the ‘Faith and Science: Towards COP26’ meeting held in the Vatican, Pope Francis, along with scientists and religious leaders, signed a document calling for the world to achieve net-zero carbon emissions as soon as possible; and for wealthier nations to reduce their own emissions and finance emission reductions by poorer nations.
Commenting on the Church’s response to the climate crisis, the CAFOD director underlined that “the Church is at the forefront of the climate issue because the Church is there in communities; those very communities that are facing the impact of climate change.”
“What we’re talking about is more droughts, more floods, more erratic weather that makes it much more difficult for people who are dependent upon the earth to grow crops and feed their families,” she said.
“So the Church is there in practice doing the support for communities, and I know this because CAFOD is doing that as well. We are supporting people and communities and Church-based organizations around the world in helping to adapt, in helping to be more aware of what can they do in order to respond to the climate crisis.”
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.
Congratulations to the new sets of officers of the CBCP Council of the Laity of the Philippines (Sangguniang Laiko ng Pilipinas), elected during the 22nd National Biennial Convention on October 22-23, 2021.
The new Board of Trustees will commence their term on January 2022 until December 2023.
The new officers are the following:
Position
Name
Organization
President
Raymond Daniel H. Cruz
Ang Ligaya ng Panginoon
Executive Vice-president
Albert A. Loteyro
Holy Name Society of the Philippines
Vice-president for the Ecclesiastical Province of Manila
Gertrudes E. Bautista
Diocesan Council of the Laity of Pasig
Vice-president for LUZON
Armin F. Ibarra
Diocesan Council of the Laity of Tarlac
Vice-president for VISAYAS
Rene Josef C. Bullecer, MD
Catholic Physician’s Guild of the Philippines
Vice-president for MINDANAO
Atty. Proculo T. Sarmen
Council of Lay Ecclesial Movements & Organizations in the Archdiocese of Cagayan de Oro (CLEMOACO)
Secretary
Teodoro G. Santiago
Archdiocesan Council of the Laity of Manila
Treasurer
Conchita M. de la Cruz
Catholic Women’s League
Auditor
Fatima M. Estacio
Diocesan Council of the Laity of Novaliches
P.R.O.
Xavier Padilla
Missionary Families of Christ
Trustee
Fe M. Barino
Cebu Archdiocesan Commission on the Laity
Trustee
Michael Bukuhan
Couples for Christ Global Mission Foundation
Trustee
Edric Marco Florentino
Lord’s Flock Catholic Community
Trustee
Divina Lupe M. Lazaro
Responsible Parenthood & All-Natural Family Planning Network
We, the 210 participants representing the 35 Lay Organizations and Movements (LOMAS) and the 20 Diocesan Councils of the Laity (DCLs) are gathered during the 22nd National Biennial Convention of the Sangguniang Laiko ng Pilipinas held on October 22 & 23, 2021 with the theme: ‘Celebrate as One in 2021 – the Gift of Christianity, the Gift of Mission and the Gift of Unity’ which is aligned to the celebration of the 500th Year of Christianity in the Philippines.
Aware of the restrictions imposed on the mobility of persons and of mass gatherings, caused by the COVID-19 pandemic, the Convention is held online using Zoom as the virtual platform.
1: SOCIO-ECONOMIC
As Catholics, followers of Jesus whose life and example have shown preferential love for the poor and the suffering, we are called to be our sisters’ and brothers’ keeper by living the spirit of solidarity and simple lifestyle. Aware of the devastating socio-economic strains brought about by pandemic/prolonged quarantine restrictions that weigh most heavily on the poor and those in the peripheries of society, we resolve to:
Be stewards of our economy by patronizing Filipino-made products and supporting local on-line businesses
Include an Integral Formation Program in our activities (human, social, civic, spiritual).
Address hunger and malnutrition among children (e.g. by promoting feeding programs and education on nutrition for parents)
Take the initiative to go out of our way and reach out to others to offer a listening presence, companionship and support
2: EDUCATION
The inevitable shift to online-learning due to the pandemic has heightened the existing challenge of the digital divide between the rich and poor population, the urban-rural communities. This was further aggravated by the inadequacy of most parents to provide support and accompaniment to their children as school learning is carried out at home. To strengthen the partnership between the parents/home and the school, we resolve to:
Create a Program of formation and empowerment for parents (family communication and dynamics, discipline, conflict management, mental and emotional health issues.)
Promote networking to strengthen communication and coordination between home and school
Lobby for laws that will expand the digital infrastructure to rural and marginalized areas, and provide access to essential gadgets and affordable internet connection.
3: POLITICAL INVOLVEMENT
The Second Vatican Council asserts that the renewal of the temporal order is the special obligation of the laity. The lamentable political situation of our country, made more pronounced by the immediate and long-term effects of the COVID-19 pandemic, has made it a moral imperative for us as lay faithful to take seriously our mandate to be frontliners in the Church’s mission in society. Heeding the call of our own Bishops urging us to engage in principled partisan politics as part of our mission to renew the temporal order, particularly in view of the forthcoming national elections, we resolve to:
The Sangguniang Laiko ng Pilipinas (Council of the Laity of the Philippines) supports the graft case filed against the Malampaya Stake Sale to Udenna involving Energy Secretary Alfonso Cusi and Businessman Dennis Uy.
No less than Senator Sherwin Gatchalian, Chairman of the Senate Committee on Energy, said that in the three recent hearings conducted by the Senate, documents coming from the Department of Energy (DOE) itself show that Udenna is not qualified. The DOE, as the records will show, violated P.D. 87 (the law which governs this type of transaction) and its own Circular (DC 2007) as well, and customized its approval to make it appear that Udenna is qualified to buy the shares of Chevron.
We agree with how the complainants describe this sale as the most incredible crony agreement in history. The undue advantage given to Dennis Uy, a known close supporter of President Duterte is horrendously appalling, tantamount to theft of our precious natural resources and putting the country’s energy security at risk.
This 28 Billion Peso deal was arrived at while encountering “insufficient foundation of legal basis”, thereby making the DOE approval invalid and its processes utterly defective.
We call on the Senate of the Republic of the Philippines and the Office of the Ombudsman to exert every effort to protect the interest of the government and of our people.
For the Sangguniang Laiko ng Pilipinas,
ROQUEL A. PONTE National President 28 October 2021
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
Pope Francis celebrates Mass at St. Peter’s Cathedral in the Vatican to launch the two-year global consultation process leading to the 2023 synod on synodality on Sunday, October 10, 2021. (Vatican Media Photo)
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.
