Statements
The Search for Christian Unity:
Pastoral Statements issued during the 94th Bishops’ Plenary Assembly
Where We Stand Today A Bishops’ Seminar on Ecumenism The seminar, “The Search for Christian Unity: Where We Stand Today,” jointly sponsored by the Pontifical Council for Promoting Christian Unity (PCPCU), the Federation of Asian Bishops’ Conferences (FABC), and the Catholic Bishops’ Conference of the Philippines (CBCP), was held on 7-11 February 2007, in Manila, Philippines. The seminar brought together 133 participants and representatives of the Episcopal conferences of Kazakhstan, Japan, Malaysia-Singapore-Brunei, the Philippines, and Taiwan, and a representative of the Catholic Church in Mongolia. The participants included Cardinal Walter Kasper, president of the PCPCU, Cardinal Gaudencio Rosales of Manila, Cardinal Ricardo Vidal of Cebu, Archbishop Angel Lagdameo, president of the CBCP, and 33 other bishops. The seminar was generously hosted by the Archdiocese of Manila and held at the archdiocese’s Pius XII Catholic Center. The keynote address, entitled “Ut Unum Sint and Catholic Principles of Ecumenism: Implications for Churches in Asia,” was delivered by Cardinal Walter Kasper. Other speakers in the seminar included Bishop Luis Antonio Tagle (diocese of Imus), Bishop Deogracias Iñiguez (diocese of Kalookan), Msgr. Juan Usma Gomez (PCPCU), Fr. Ramil Marcos (diocese of Pasig) and Fr. Thomas Michel (FABC). Fr. Jose Salvador Mallari, Ms. Amelita Herrera, and Ms. Norma Valencia gave personal testimonies to the spiritual values they experienced in their ecumenical encounters. Theological Foundations of Ecumenism In Cardinal Kasper’s keynote address, he stated that in ecumenical endeavor, three things must be kept in mind: a) an awareness that our goal is nothing less than the fullness of communion among Christians; b) a realization that the other Churches and Ecclesial Communities possess elements of ecclesiality, sanctification and grace, and therefore are already, even though only partially, in communion with the Catholic Church; and c) an acceptance that communio is the basic ecumenical principle. The Catholic Church’s ecumenical commitment is a journey towards a full sharing with all Christians in the one faith, sacraments, and apostolic ministry, bearing in mind that unity does not mean uniformity. Spiritual Ecumenism The ecumenical movement is inspired by the Holy Spirit, who moves people to pray fervently and work sincerely to restore the unity intended by Christ for his disciples. Spiritual ecumenism involves prayer, change of heart, and holiness of life. By presenting Cardinal Kasper’s A Handbook of Spiritual Ecumenism, the seminar offered a renewed appreciation of what is described by Unitatis
Redintegratio as “the soul of ecumenism.” The handbook provides insightful perspectives, practical suggestions and concrete courses of action to be taken in the pursuit of unity. When applied to the real situations of the Churches in Asia, the work promises to be a valuable companion for individuals and communities who are committed to work to build Christian unity. Participants recommended that our episcopal conferences will promote study and reflection on this important aspect of ecumenism. Ecumenical Formation All Catholics are called to work for Christian unity; hence there is a pressing need for ecumenical formation, especially for clergy and laity who have leadership roles in the Church. Such ecumenical formation should prepare and enable Catholics to respond fully and personally to the challenge of working to promote Christian unity. Comprehensive ecumenical formation must shape attitudes by heightening an ecumenical awareness and sensitivity in its human, spiritual, intellectual and apostolic aspects. The goal of this formation is to develop a true ecumenical spirit among Catholics. To assist in the process of ecumenical formation, the local Churches must have welltrained ecumenists accompanying our people to understand and respond positively to the challenges of the search for Christian unity.
The broad attractiveness and rapid growth of Pentecostalism present the Church in Asia with both a challenge and an opportunity. In its response to this phenomenon, (1) the Church’s ecumenical engagement must begin from a dialogue of love and life and involve the Church more deeply in the task of spiritual ecumenism. (2) While keeping in mind that ignorance of the faith and the rootlessness caused by rapid urbanization are among the causes of departures from the Catholic Church, we consider it urgent to educate our faithful more deeply in the beauty of the Catholic faith through lively catechesis, sermons and Christian formation of adults. (3) The Church must help Catholics to rediscover a sense of belonging and overcome their anonymity; in this regard, the following are necessary: a warm, familial atmosphere in churches; worship services characterized by participation and joyful prayer; an enhanced openness to the contributions of the laity; solidarity with the poor, and others with physical and spiritual needs; and the restructuring of parish life into welcoming, neighborly basic communities.
Changing Situation and New Opportunities
Pastoral Suggestions Therefore, we suggest the following concrete measures: • We should support Basic Christian Communities, which will help our people overcome the sense of feeling unknown and uncared for by creating an affectionate and neighborly communitarian life. • We can learn from the insights of the Pentecostal and Charismatic movements that worship should be joyful and participatory, without losing sight of the august and solemn character of our liturgical tradition. • Where they are not already being held, our parishes, BCCs, and ecclesial movements should inaugurate weekly Bible study programs, whereby our people can be guided by the Gospel message and enrich one another with their own insights into the Word of God. • The Church can help its members to benefit from the personal testimonies of faith and salvation in Jesus Christ by creating courses, days of recollection, and retreats which focus on testimonial approaches to one’s personal experience of Christ’s saving power. • Reflection on the implications of the Ecumenical Directory and the Handbook of Spiritual Ecumenism is needed. • Parish communities, religious congregations, contemplative orders, and ecclesial movements must be exhorted to pray for the unity of Christians. • Ecumenical formation of future priests and lay pastoral workers must be a priority. • The Bishops’ Conferences should invite other Churches to explore prayerfully the possibilities of new ecumenical associations.
nated kidney not only passes the criteria for matching of tissues, but also whether the well being of the donor is attended. Will there be an assurance that what he receives will be spent to support a livelihood project to support his family? In short, is it a life for life exchange and not a sale? The real danger is the abuse even of this well-crafted scheme. The Medical Tourism drive of the government rears its ugly head. Although kidney transplan-
tation is not part of the tourism drive, the thousands of foreigners who have been waiting for donated kidneys for many years now, will create pressure on the hospitals to increase the percentage of LNRD’s for foreign patients. While the many poor are still with us and the government can not immediately rescue them from their survival stage, the Philippines will become the target source for kidneys – yes, for the world’s rich!
The Pentecostal Challenge Since the appearance of the phenomenon of Pentecostalism in Asia, profound changes, both positive and negative, have been taking place within the Churches. Positive developments are the rediscovery of the powerful activity of the Holy Spirit and the Spirit’s charisms and gifts, a stress on personal prayer, and the experience of a continuous and explicit personal conversion. Indeed, there are very attractive elements in Pentecostalism: their joyful and spontaneous worship; the intimate, friendly nature of their community life; and the opportunity for all believers to contribute their talents and charisms for the spiritual benefit of all. These are factors in drawing Christians from other Churches into the Pentecostal fold. However, there are also negative elements, such as the overemphasis on wealth and health that often leads to a disregard for the message of the cross, the stress on feelings at the expense of truth, worship perceived more as a moment of entertainment rather than an encounter with Jesus, the misuse of mass media, and the unwillingness to recognize the validity of other Christians’ faith commitment and spiritual experience. The richness of Catholic sacramental life can be abandoned in favor of emotional experience and the centrality of faith, hope, and love in Christian life can be overshadowed by reliance on the “lesser” charismatic gifts.
Laiko / from p10 three times a day be deprived of the financial help from well endowed kidney recipients? On this issue, the Kidney Foundation of the Philippines, a non-profit organization together with the Ethics Committee of the hospital concerned, screens and regulates the rush of applicants – the living non-related donors. In its screening process and deliberation of the donors’ expectations of benefits, the Ethics Committee is tasked to determine whether a do-
Vol. 11 No. 4 February 19 - March 4, 2007
Message of Pope Benedict XVI on Pro-life Day in Italy
Dear Brothers and Sisters: TODAY Pro-life Day is being observed in Italy, promoted by the episcopal conference with the theme “Love and Desire Life.” I cordially greet all those who have gathered in St. Peter’s Square to witness to their commitment in favor of life, from conception until natural death. I join the Italian bishops to renew the appeal, launched several times also by my venerated predecessors, to all men and women of good will to receive the great and mysterious gift of life. Life, which is the work of God, must not be denied to any one, not even the smallest and defenseless newborn, and much less so when he has serious handicaps. At the same time, echoing the pastors of the Church in Italy, I urge you not to fall into the deception of thinking that one can dispose of life to the point of “legitimizing its interruption with euthanasia, masking it perhaps with a veil of human mercy.” The “Week of Life and Family” begins today in the Diocese of Rome, an important occasion to pray and reflect on the family, which is the “cradle” of life and of every vocation. We know well that the family, based on marriage, constitutes the natural environment for the birth and education of children and, therefore, to ensure the future of the whole of humanity. However, we also know that it is going through a profound crisis and that it must face numerous challenges.
© Alessandra Benedetti/Alessandra Benedetti/Corbis
12
CBCP Monitor
Therefore, it is necessary to defend, protect and value it in its unique and irreplaceable character. If this commitment is first of all the duty of spouses, it is also a priority duty of the Church and of all public institutions to support the family through pastoral and political initiatives, which take into account the real needs of spouses, of the elderly and of the new generations. A peaceful family atmosphere, enlightened by faith and the holy fear of God, also favors the rise and flowering of vocations at the service of the Gospel. I am referring in particular, not only to those called to follow Christ on the path of the priesthood, but also to men and women religious, consecrated persons, whom we remembered last Friday on the World Day of Consecrated Life. Dear brothers and sisters, let us pray so that with a constant effort in favor of life and of the family our communities may become places of communion and hope, in which is renewed, despite the many difficulties, the great “yes” of authentic love to the reality of the human being and of the family, according to the original plan of God. Let us ask the Lord, through the intercession of Mary Most Holy, that respect will grow for the sacred character of life, that there will be ever greater awareness of genuine family needs, and that the number will increase of those who contribute to bring about in the world the civilization of love.
In and Out / from p6 We are in the beginning of the Lenten Season. Lent is sacrifice. Lent is loving… Jesus has said that whatever is given to the least, the lost and the last of our neighbors is given to him. And whoever so gives repeats the experience of Jesus. He becomes a living reminder of Jesus. He becomes a living witness of the love of God. What we give may not be much, but Jesus needs it. It may well be that society does not experience the transformation it needs, that the world is denied miracle after miracle and triumph after triumph, that people remain deprived of home, job, opportu-
nity and land, because we will not bring to Jesus what we have and are. Social transformation starts from the heart. The Alay Kapwa Lenten Program goes on. For many reasons the poor is still with us. The approach to the solution must be double-pronged: addressing both the reasons for poverty and poverty itself. That is why Alay Kapwa is both an evangelization program and a fund campaign. It must hit the mind, the heart and the pocket. It opens the mind, the heart and the pocket. It is for everybody who wishes to be a Christian neighbor.
The Truth / from p7 Binyag, Libing,” says the priest. “We can’t expect much of them. We must pray for them. Sometimes I’m almost driven out of my wits, tired, sleepless and ignored by them, but what else can we do? I go to them… I go on house-to-house visits, try to open our doors to them. We’ve begun holding street Masses, too. I was surprised so many of them came for the mass wedding,” the priest flashed a smile. I can empathize with the priest in this dilemma, walking the thin line between compassion and powerlessness. What do you do when you ache to help but your help is unwanted? How do you strike a balance between
firmness of hand and tenderness of heart? When does our charity fail to help the poor? Do the poor truly want to stop being poor, or is their poverty really their comfort zone? Do we “church people” really love the poor so much we would want to be poor ourselves? Our parish priest’s situation is by no means rare, nor is it the worst fate that can befall a parish priest in the Philippines. Nonetheless, for a priest who’s barely been ordained I believe he is certainly taking it most graciously, ministering in this neighborhood dirtied by dogs and children, seeing God in this place of love and squalor. And that’s the truth.