Coverage

Ang Sangnilikha – Para sa Lahat ng Sanlibutan at ang Pangangalaga

Nito
1. Robert Maloney – Property and People – America 214 ( 7 March 2016)
2. Reynaldo D. Raluto – Catholic Social Teaching on Ecology in Poverty and Ecology at the
Crossroads: Towards an Ecological Theology of Liberation in the Philippine Context (Quezon City:
Ateneo de Manila University, 2016), 92-109.
3. Global Catholic Climate Movement – An Overview of Laudato Si
https://catholicclimatemovement.global/overview-laudato-si/

Politika at Ekonomiya
1. Teresa Almeida – The Philippines: Oligarchipelago” https://prospectjournal.org/2012/04/11/the-
philippines-oligarchipelago/
2. CBCP Pastoral Exhortation on Philippine Politics
http://cbcpwebsite.com/1990s/1997/politics.html
3. CBCP Pastoral Exhortation on the Philippine Economy
http://cbcpwebsite.com/1990s/1998/phileconomy2.html

Mga Katutubo (Indigenous Peoples)

1. Karl Gaspar – The Story behind the Indigenous Peoples’ Sunday
http://www.mindanews.com/around-mindanao/2010/10/the-story-behind-the-indigenous-
peoples-sunday/
2. Situation of Indigenous Peoples in the Philippines: Submission to the 59 th Session of CESCR
http://www.tebtebba.org/index.php/content/383-situation-of-indigenous-peoples-in-the-
philippines-submission-to-the-59th-session-of-cescr.
3. Compendium of the Social Doctrine of the Church on Indigenous Peoples
http://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_
doc_20060526_compendio-dott-soc_en.html

Ispirituwalidad at Katarungan: Liturhiya at Katarungan

1. Daniel Groody – Globalization Spirituality and Justice: Navigating the Path to Peace pp. 212-238
2. David Power – Eucharistic Justice http://cdn.theologicalstudies.net/67/67.4/67.4.6.pdf

Ispirituwalidad at Panlipunang Pagbabago

1. Daniel Groody – pp. 239-268
 Ang Sangnilikha
Property and People
The universal destination of material goods
 Sinasabi sa artikulo kung gaano ka magkaugnay ang paksang ito sa mga lipunan ng Estados
Unidos at sa mga bansa sa Europa
o Sa bawat panahon ay dinedepensahan natin ang karapatan ukol sa pribadong ari-arian
 Sinasabi ng Santo Papa sa Laudato Si ang principle of subordination of private property to the
universal destination of goods (the social function of property)
o May karapatan ang bawat isang tao sa paggamit sa mga material na bagay ng mga ito
o Ang ari-arian, lalung-lalo na kung ito ay nakakaapekto sa likas yaman, ay dapat unang-
una maglingkod sa mga pangangailangan ng tao
 Hindi na bago ang negatibong reaksyon tungkol sa turo na ito
o Ang ibang mga obispo ay humantong na sa exile at pati na rin sa kamatayan dahil sa
pagtuturo nila ng universal destination of goods
 Populorum Progressio
o Mga aksyon na dapat mai-sakongreto ang integral human development
o Binatikos ito ng Wall Street Journal

Ano ang sinasabi ng bibliya?

 Sinasabi sa bibliya na ang lahat ay nagmula sa Diyos
o Siya ang lumikha sa mundo at sa tao
o Ibinigay niya ang mundo sa tao para ito ay pagngalagaan (Genesis 1:28)
o Ayon nga sa Centesimus Annus ni Juan Pablo II: ibinigay ng Diyos ang mundo sa lahat –
wala siyang hindi sinasama at wala rin siyang pinapaboran  ito ang pundasyon ng
universal destination of the earth’s good (31)
 Creation is for all to use
o Unang-una ang bawat tao ay tagapangalaga lamang ng mga bagay – saka pa na siya ay
tinuturing bilang nagmamay-ari

Mga implikasyon ng turo na ito

 Ang karapatan sa pribadong pag-aari ay kondisyonal – hindi absolute
o Ito ay nagiging kondisyonal dahil lahat ng tao ay may karapatan sa lahat ng bagay na
kailangan niya para sa kanyang well-being
 Lahat ng ibang mga karapatan ay napapasailalim ng principle na ito
o Katulad na lamang ng right to private property at free commerce
o Na nasa pahayag ni Pablo ika anim
 Ang principle na ito ayon kay Juan Pablo II – nagpapakita na ang mga bagay ay may social aspect
o Ang mga pag-aari ay para sa lahat para maging peaceful at orderly ang lipunan
  Hinahamon rin ang pampubliko at pribadong sektor kung ano ang magagawa nila para
siguraduhin na ang mga mahihirap ay hindi pa lalo maghirap, at para buwasan ang puwang na
nasa pagitan ng mga mayayaman at mga mahihirap
 Ang pagsasakonkreto sa prinsipyo na ito ay nangangailangan na tayo ay tumugon kung paano
nga ba natin masesegurado na lahat ay may malinis na tubig?
o Na ang lahat ay may pagkain?
o Na ang lahat ay nakakapag-aral?
o Na ang lahat ay may bahay at lupa?
 Hinihikayat rin ng Santo Papa na maging leader by practice rin ang simbahang katoliko sa
pagtuturo ng prinicple ng unviersal destination of goods
o Paano ipapakita ng Simabahang Katoliko, na mismong nagmamay-ari ng mga malalaking
lupa, ang prinsipyong ito?
 Sinasabi ng Santo Papa na pundasyon ng diskusyon sa krisis ng ekolohiya ang ating spiritwalidad
o Tayo ay tinatawag ng Diyos na pangalagaan ang kalikasan at ibahagi ang mga pagmamay-
ari sa ating mga kapwa na nangangailangan
o Sinasabi niya na ang daan tungo sa pagwala ng kahirapan ay ang pagbago sa ating
kultura, kung paano tayo namumuhay, kung paano natin tinitignan ang mga inobasyon at
mga imbensyon
An Overview of Laudato Si
Introduction
 Anong klaseng mundo ang gusto nating iwan sa susunod na henerasyon

Ano nga ba ang nangyayari sa ating kapaligiran? Sa ating mundo na ating tahanan? (What is happening
to our common home?)
 Polusyon at pagbabago ng klima
o Ang climate change ay may mga implikasyon sa politikal at panlipunang, ekonomikal na
nibel
o Isa sa mga pinaka-apektado sa climate change ay ang mga mahihirap – kung sila pa
naman ang pinaka konti ang ambag sa mga nakakasirang mga CFCs
o Ang kakulangan natin sa pag responde sa problemang ito ay nagpapakita lang na
nakakalimutan na natin ang ating responsibilidad sa ating mga kapwa tao
 Pagkakaroon ng malinis na tubig
o Isang karapatang pantao ang pagkakaroon ng malinis na tubig dahil isa ito sa mga
kinakailangan ng tao para mabuhay
o Kung aagawin natin sa isang tao ang pagkakaroon ng malinis na tubig, isa itong paglabag
sa kanilang karapatan
 Loss of biodiversity
o Maraming mga species ang nawawala na dahil sa kapabayaan natin – mga uri ng hayop
at halaman na hindi na muling masusulyapan ng mga susunod na henerasyon
o Kailangan kilalanin natin ang mga ginagawa ng mga siyentipiko para tugunan ang isyung
ito
 o Binibigyang babala pa rin nito na kung ang mga interbensyon natin ay ginagawa para
lamang sa kita at konsumeriso – kagaya na lamang ng pagsasamantala sa mga hayop
para makakita ng pera  hindi pa rin ito maganda
 May differentiated responsibilities ang global North at global South
o Ang mga mas developed na mga nasyon ay mas may malaking responsibilidad at
kakayahan para tugunan ang mga isyung ito
 Kinakailangan rin ang pagbabago sa kultura at ang pagbabago sa lifestyle
o Hindi sapat ang mga polisiya mga patakaran na mag se-set lamang sa mga limits ng mga
kompanya, mga nasyon para bawasan ang carbon footprint
o Kailangan tapatan ito ng pagbabago ng kultura, ng mindset at lifestyle
o Kailangang unti-unting baguhin ang pamamaraan natin ng paglikha at pagkonsumo

The Gospel of Creation

 Pumili ang santo papa ng mga seksyon sa bibliya na magpapakita kung paano natin haharapin
ang mga problema na tinalakay sa naunang bahagi ng ensiklikal (Laudato Si)
o Tremendous responsibility – isang malaking responsibilidad na mayroon ang tao sa
usapin ng ating kalikasan, kapaligiran, ng sangnilikha
o Intimate connection among all creatures – ang ating buhay ang konektado sa lahat ng
nilikha ng Diyos
o Ang kapaligiran ay isang collective good – lahat tayo ay bahagi nito, lahat ay dapat may
karapatan dito
 Ang ating buhay ay nakabatay sa tatlong pangunahing mga relasyon: ang ating relasyon sa Diyos,
sa ating kapwa, at sa sangnilikha
o Itong mga relasyon na ito ay atin ng nasira
 Kailangan nating baguhin kung paano natin nauunawaan ang salita ng Diyos
o Ang pagiging kawangis natin ng Diyos at ang pagbibigay niya sa atin ng “dominion over
creation” ay hindi dapat unawain ng “absolute dominion” kung saan ginagawa nalang
natin kung ano ang ating gusto – kahit pa masira ang ating kapaligiran
o Hindi ito nangangahulugan na tayo ay nangingibabaw o naghahari sa ating kapaligiran
o Tayo ay may responsibilidad na maging stewards of creation – maging tagapangalaga
nito
o Kumbaga tayo ay may caretakers, hindi natin pagmamay-ari ang kalikasan na pwede
nating gawin kung anuman ang gusto natin
o Hindi rin ito nangangahulugan na nilalagay natin sa magkaparehas na nibel ang lahat ng
mga bagay na may buhay – na kung saan nawawalan ng kahalagahan ang tao
 Ang sinasabi lang nito sa atin ay ang ating pagkabahala sa kapaligiran ay hindi
masasabing tunay kung tayo ay wala ring paki-alam sa ating kapwa tao
 Ang pagiging concerned sa environment ay nangangahulugan na tayo ay may
paki-alam rin sa wellbeing ng ibang tao, o mas tama, lahat ng tao na nabubuhay
sa mundong ito
 Universal communion – parang web? Na kung saan, kung anuman ang gagawin
mo sa isang bagay ay makakaapekto sa buong web

Human roots of the ecological crisis (mga bagay na pinag-mulan ng krisis ng ating kapaligiran)
  Ang kabanatang ito ay nagbibigay ng isang pagsusuri na lumalampas pa sa mga sintoma ng krisis
o Pinapakita ang mga dahilan kung bakit ganito na ang kasalukuyang kalagayan ng ating
kapaligiran
 Mga pagninilay tungkol sa teknolohiya
o Ang mga inobasyon mga imbensyon ay nakapagdulot ng pagbabago at pag-unlad ng
buhay ng tao
o Ngunit kasabay rin nito, nabibigyang “kapangyarihan” ang mga taong nakapag-isip sa
mga imbensyon ito
 Itong mentalidad rin na ito ang mag uudyok sa tao para pagsamantalahan ang
kanyang kapaligiran at nang sa gayon pati na rin ang mga mahihirap
 Ang modernong panahon ay may tanda ng antroposentrismo (anthropocentrism)
o Ang tao ay ang sentro ng mundo
o ang ganitong uri ng pag-iisip ay nakatuon lamang sa sarili
o ito ay nagreresulta sa isang “use and throw-away” logic na binibigyang katwiran ang
anumang paraan ng pagtapon, pagsamantala ng mga bagay at pati na rin tao
o Humahantong itong pag-iisip na ito sa pagsasamantala sa mga bata, pag-iwan sa mga
matatanda, at pagpwersa sa mga tao tungo sa pang-aalipin
 Dalawang problem na itinutukoy ng ensisklikal
o Ang paggawa o work
 Sinasabi ng ensiklikal na ang anumang pagtingin sa ekolohiya ay kailangan ring
ituring ang human labour
 Dahil kung binabalewala natin ang mga tao para sa alang-alang ng mas malaking
kita, makakasira ito sa lipunan
o Mga limitasyon ng mga pag-unlad sa larangan ng siyensiya
 Partikular na tinalakay sa ensiklikal ang GMOs o ang mga genetically modified
organisms
 Sinasabi ng Santo Papa na kahit na nagdulot ng pag-unlad sa ekonomiya ang
paggamit ng mga imbensyon at inobasyon – ang pag-unlad na ito ay nasa kamay
lamang ng piling tao
 Ang mga magsasaka na mga maliit ay hindi nakikinabang sa pag-unlad
na ito
Integral ecology
 Iminumungkahi ang integral ecology bilang isang bagong paningin sa hustisya
o Ekolohiya na nirerespeto ang ating natatanging lugar sa sangnilikha at pati na rin ang
ating relasyon sa ating kapaligiran
o Hindi na natin pwedeng tingnan ang mundo bilang hiwalay sa atin mga tao
 Kasama sa paningin nito ang mga institusyon sa ating lipunan
o Kung lahat ay konektado, ang kalagayan ng mga institusyon sa lipunan ay nakakaapekto
rin sa kalidad ng buhay ng mga tao
 Isang krisis na panlipunan at pangkalikasan
o Hindi ito magkahiwalay
o Ang pagsusuri natin sa problema sa kalikasan ay hindi natin pwedeng ihiwalay sa
pagtingin natin sa konteksto ng tao, ng pamilya, ng trabaho, atbp.
 Ang relasyon ng human ecology sa common good
 oKung tayo ay nangangakong makilahok sa common good, nangangahulugan ito ng pagpili
sa mga bagay na may pagkiling sa mga mahihirap
o Kasi ito rin ang pinakamagandang paraan para gawing sustainable ang mundo para sa
susunod na henerasyon
 Kasangkot rin ng isang integral na ekolohiya ay ang ating pang-araw araw na buhay
o Binibigyang pansin ng ensiklikal na ito ang urban environment
o Kinikilala ng santo papa na ang mga tao ay may kahanga-hangang kapasidad na
umangkop sa kanilang mga kapaligiran
o Na kaya nilang makipagsabayan sa mga limitadong espasyo na sa kanila ay binibigay
o Subalit ang tunay na pag-unlad ng isang tao ay nangangailangan rin ng pag-unlad sa
kalidad ng buhay: katulad na lamang ng magandang pampublikong transportasyon,
pabahay, pampublikong lugar atbp.

Lines of approach and action

 Hindi lamang sapat ang pagsusuri – kailangan tayong makipagdayalogo at magmungkahi ng mga
angkop na solusyon
 Ipinipilit ng Santo Papa na kailangan tayong maging tapat sa bawat hakbang ng pagdedesisyon
para makilala natin ang mga bagay na tunay na magbibigay sa atin ng pag-unlad
 Pinaka tinatawag ng Santo Papa ang mga taong nasa public office na iwasan nila ang mentalidad
ng “efficiency at immediacy” na sobrang laganap sa panahon natin ngayon
o Pero ano nga ba ang mentalidad na ito?

Ecological education and spirituality

 Iniimbitahan ang lahat sa isang ecological conversion
o Isang pagkilala na ang ugat ng krisis sa ekolohiya ay malalim
o Kinakailangan nating magbago ang ating mga ugali, mga gawi natin
o Kagaya nga ng sinabi sa ensiklikal, magiging isang hamon ang pag edukasyon at ang
pagsasanay
o Hindi sapat ang magkaroon ng “awareness” kundi kailangan rin na ang mga tao ay bigyan
ng motibasyon
 Pangunahing layunin ay magsimula sa pagbabago sa ating pamumuhay
o Baka rin kasi ito lamang ang mag-uudyok sa mga pulitiko na may hawak sa mga
pagdedesisyon ukol sa ating kapaligiran
o Mga maliit na pagbabago sa ating pagkonsumo ay maaaring mag-udyok sa mga negosyo
na kilalanin at isaalang-alang ang kanilang carbon footprint at pati na rin ang kanilang
proseso ng produksyon
 Ang pagkakaroon ng panibagong dimensyon sa ating pasiyasat sa ating konsensiya
o Hindi lamang natin titignan kung tayo ba ay nakikipag-kaisa sa Diyos, at sa ating kapwa
kundi pati na rin kung tayo ba ay nakikipagkaisa sa ating kapaligiran at kalikasan
 Pulitika at Ekonomiya
The Philippines: An Oligarchipelago – Teresa Almeida

A patrimonial state
 Everything depends on personal considerations, privileges, connections etc
 The functions of the state is used to serve only the interests of few people/private interests

An oligarchy
 Political and economic power is controlled by an elite group (concentrated)
 Has roots from colonialism
o Existence of feudalism during Spanish colonization period
o In the American period, these power structures have not been altered even with the
push for democracy

How were oligarchic power and patrimonial practices sustained even with the creation of a democratic
national government?
 Kinship culture
o Social relations are driven by reciprocity
o Social ties/status expressed through money
o Kung mayaman ka, you can be a leader
o Vote buying which is patrimonial can be seen as kinship manifested in the government
 Patrimonialism
o Closes the door for a government based on merit/capability
o Marcos giving Cojuangco the management of the coconut industry  look at Cojuangco
now
 Creation of national state
o Did not improve on previous social conditions
o Instead it expanded and centralized the opportunities for patrimonial practices
o Before 1946 – resources were from land
o After 1946 – resources were now based on government’s capabilities (tax,
manufacturing etc)
 External support/ External aid
o Rent-seeking
o Inefficient national tax collection
 Tax exemption as a tool by politicians in practicing patrimonialism
o Aid from other countries
 US giving aids to third world countries to gain its support and loyalty
 Despite the nature of the governments of these countries
 US gave money to the Philippines in exchange for their military and naval bases

Oligarchy
 Historical oligarchy as a burden to the development of democracy in the Philippines
 o Only the rich can run for office given that political leaders require wealth
 RA 7166 in 1991
o Meant to curb campaign expenditures – Philippines has a high rate of expenditure when
it comes to election campaigns

Inconsistent government
 Due to patrimonialism
 Personalistic political system has resulted to inconsistent policies

Oligarchy of the Philippines

 Shaped government that serves interests of that oligarchy
 Patrimonialism led to superficial democracy
o Political favors in exchange for support
o Sustained by kinship system and external aid
 Prevention of strong central state with efficient tax collection

CBCP Pastoral Exhortation on Politics

The political scene

Our political culture

 The election process – during which time we see most of the flaws of our political system and
culture
o Turn-coatism  switching from one political party to another
 Values of our faith are excluded from the system  no consequences
o Truth
o Justice
o Charity
o Honesty
o Funny because we are a predominantly Christian nation

Signs of hope/development

God’s call to mission in politics

 Christian duty to transform politics by the Gospel

Basis of church’s mission in politics

 Politics has a religious and moral dimension
 Basis:
o Call to political involvement
 Proclamation of the Kingdom of God does not only consist in prayer but also in
action
o Integral Salvation involves temporal sphere
  Salvation not only in the after-life but liberation in this life
o Salvation is from personal and social sin, including sin in the political sphere
 Sin is not only personal but social as well
 Sin can root in politics
o Option for the poor in the field of politics
 Many laws in the country are still in favor of the rich!
o The way of the church is the human person which is affected by politics
 Politics can make or unmake a person
 Lead to common good or dehumanize him

Moral and religious truths guiding politics

 Human dignity and solidarity
 The common good as goal of political activity
 Authority and power – divine trust for service
o All power and authority emanate from God
o Authority not for personal interests but for service
 Mutual collaboration between the political community and the church
o Interest of the church and interest of politics to ensure people live harmoniously and
work together for progress

Specific mission of the church regarding politics

 1971 Synod of Bishops on Justice in the World (Justitia in mundo)
o Justice as a constitutive dimension of the gospel
 Integral development
o Task of the church on integral development means that the church has the right and the
duty to teach and intervene in political order
o Political order must be a means for integral human development
 The mission of the laity
o Direct participation in the church
 Plurality of options in political life
o Gospel does not prescribe only one way of being political
 Partisanship in politics
o Walang call to make a Catholic party or Catholic candidates
o Only encouraged for us to be discerning in the people we choose to serve in the
government

Pastoral action
 Catechesis and Christian political education
o Dichotomy between faith and life
o This leads us to approach politics without faith
 Guidelines on choosing political officials
o Utang na loob as a predictor of voting behavior
 Preparation for political leadership
 o No program or intervention in which persons of integrity and political knowledge can be
prepared to participate in politics
 Conversion to new values
o No change in political system unless we change our hearts – our values, our priorities
 Structural change
o If we need to change personal values, we also need to effect change in the political
structures
o Tignan mo yung elections – diba ang tagal ng votes
 Active participation of civil society
o General movement of the citizens – not only people working in NGOs
 Political advocacy
o There should be interest on the bills, issues being talked about by the government
o We need to know what these things are and look into it so that we become informed
and empowered to make choices
 Organizing for Effective change
 Constitutional change
o Attempts to change the current constitution  paved way for 1987 constitution

CBCP Pastoral Exhortation on Economy

 Too often we are focused on politics and economics, but why is it that our condition has not yet
improved? Are we really on the right track?

PART I: The economic situation

The Asian economic crisis

 East and southeast asia in 1997-1998
 There is a human cost to the crisis that will be borne by many even after financial aspects are
resolved (i.e. unemployment, loss of income, diminished provisions of public services)

Disparity between government’s goals in its programs and its real impact/effect on people

Development aggression
 Destruction of environment

External debt, OFW remittances, and corruption

Liberalization and deregulation

Globalization
 Liberalization, deregulation, and privatization  instruments of globalization
 “Trickle down economics”, another name for “growth economics” inevitably creates inequality of
income and wealth. We have yet to see a version of what some economists call “trickle up
economics” where the fruits of economic growth are universally and equally shared. In the final
 analysis present development models are based on a vision of society that remains materialistic
if not consumerist.

PART II: Development with a human face

Task of the bishops
 To provide moral principles to be used as framework for reflection
 Main elements:
o The centrality of the human person and human solidarity
o Option for the poor
o The universal purpose of goods and private property
 Private property has a basic social orientation
o Work, productivity, and productive efficiency
o Land and agrarian reform
o Priority of Labor over Capital, Workers over Profit
o The market system and some specific tasks of the church

The Story behind Indigenous Peoples’ Sunday – Karl Gaspar

Second Sunday of October

 Considered as IP Sunday
 But then konti lang ang mga parishes that really attend to this celebration  may implications

The birthing of IP Sundays

 July 1978 assembly of Bishops
o They declared that the second Sunday of October should be celebrated as IP Sunday
o The first IP Sunday was celebrated on October 8, 1978
 Bishop Bienvenido Tudtud of Marawi
o Thought of having IP Sunday celebration
 Indigenous peoples were known as Tribal Filipinos in the 1970s
o Thus IP Sunday was first called Tribal Filipino Sunday

Late?
 There was a decline of Catholic priests after the end of the Spanish regime in the Philippines
 European and North American missionaries began to arrive after the Spanish regime
o And these missionaries did not go to remote areas where IPs lived
o Protestant missionaries were more driven to reach out to tribal filipinos  there are
more Protestant IPs than catholics
Mission stations
 1960s in Mindanao – Jesuits in Bukidnon especially Fr. Vincent Cullen
 Bishop Claver – also an Igorot
 Mostly individual efforts and no communication between proponents
o Kanya-kanya lang ang mga programa nila
 Setting up of the Episcopal Commission on Tribal Filipinos in the 1970s
  In the 1970s Catholics began to collaborate with Protestants doing TF work
o Led to the creation of Mindanao-Sulu Conference for Justice and Development

Grassroots organizing
 ECTF/IP was a result of grassroots organizing among IP volunteers/advocates

Situation of the Indigenous Peoples

Disaggregated data
 Lack of data on number and distribution of indigenous peoples in the Philippines
 Although there is already an ethnic variable included in the Philippine census, results of this
census has not yet been released

Indigenous peoples and mining

 Free, prior informed consent (FPIC) process – manipulated in favor of mining corporations
 Human rights defenders are being harassed and killed
 Environmental degradation

Recommendations on mining and militarization

 Ancestral domains and community conserved territories should be included in the Areas Closed
to mining  no-go zones
 Amend the 1975 Revised Forestry Code (PD 705) to reconcile conflicting provisions with rights of
IPs which are covered by the Indigenous Peoples’ Rights Act (IPRA)
 Repeal the 1995 Mining Act and replace it with the Alternative Philippine Mineral Resources Act
 Ratify the Indigenous and Tribal Peoples Convention 1989
 Ensure genuine FPIC of IPs  prosecute NCIP personnel manipulating FPIC process
 Protect IP leaders from extrajudicial killings

Land Rights
 Burdensome ancestral domain titling process  getting the Certificate of Ancestral Domain Title
(CADT)
 Repeal the joint administrative order which causes further delay in granting CADTs

Right to economic development

 Full implementation of IP representation in local governments
 Only a few ancestral domains have formulated their ancestral domain sustainable development
and protection plan (ADSDPP) – this is required by the IPRA
IPs and Mindanao Peace Process
 IPs are often caught in between the conflict of Muslim rebels and the government
 IPs recognize the Comprehensive Agreement on the Bangsamoro
 Government should do their part by including the rights of IPs in the law that is being drafted

Right to health
 Modified Conditional Cash Transfer (MCCT) of the DSWD
  To address problems in the Conditional Cash Transfer of the Pantawid Pamilyang Pilipino
Program
 No home birthing policy issued by the Department of Health
o Has good intentions but is not considerate of IPs conditions
o IPs live far from centers, hospitals – women are forced to travel long distances because
of a fine of 6,000 pesos which will prevent them from getting the birth registered
o Policy must be modified in light of the situation of IPs

Right to education
 There are initiatives such as alternative schools for IPs – but sometimes these are used by the
government’s counterinsurgency plan or Oplan Bayanihan
 This is harassment of schools
 Increase investment in alternative education – although there are programs, these must be
properly implemented

Right to culture
 Festival as main promotion of culture
o Problematic because the IPs themselves have little control over what goes on during
these kinds of activities
o Sometimes these misrepresents their culture also
 Increased support for Schools of Living Traditions (SLTs)
o Program of the National Commission on Culture and Arts
 Adoption of implementing rules of the IPRA on Community intellectual rights  protection of
indigenous peoples’ knowledge systems and practices (IKSPs) and as well as intangible cultural
heritage

Compendium of the Social Doctrine of the Church

Universal destination of goods and private property

 Traditional forms of property must not be forgotten
 Individual property is not the only legitimate form of ownership
 Ancient form of community property also has importance
o Characteristic of social structure of IPs
o This form of property has profound impact on economic/cultural and political life
o Fundamental element of their survival and well-being
 However this type of property is also destined to evolve
o Not preserving its present form because this would also mean compromising it
o Meaning: IPs should also start getting land titles! Makisabay sa panahon

Care for the environment – a common good

 Destruction of forests also compromises the lives of many IPs
 An economy respectful of the environment will not prioritize profit
IPs and their lands and resources
 Need to pay attention to this relationship because it is a fundamental expression of their identity
 They have already lost or risk losing their lands because of agro-industrial interests and
urbanization

Eucharistic Justice – David Power

Relation between celebration of the Eucharist and the church’s mission to promote justice
Eschatological – of or relating to the end of the world or the events associated with eschatology
 The eucharist has an eschatological orientation

PJPII in his encyclical Ecclesia de Eucharistia (2003)

 Eschatological character of the eucharist
 Eschatological communion underlines the commitment to the world and the pursuit of
reconciliation
 Christian vision of new heaven/new earth
o Increases our sense of responsibility for the world today
o We need to contribute to the building of a world which is in harmony with God’s plan
PJP II in Mane Nobiscum (2004)
 Christ is the goal of human history – this is the focal point of eucharistic celebration

Eschatological hermeneutic
 Hermeneutic – listening to the tradition from any particular context
o Paying attention to the historical and cultural factors at work
o Paying attention to the variations of language and expression
 Eschatological
o Meaning that those who celebrate the eucharist are in communion with those who
already enjoy the heavenly liturgy of the Lamb
o Therefore those who celebrate anticipate their own part of it – anticipate means it is
active and not passive

How does a lifegiving eschatological orientation to justice borne out in eucharistic celebration? What
kind of liturgical renewal is required for this sense of eucharistic commitment to justice to stand forth?

The common table

 Eschatology – God’s presence in history and the orientation of history to the freedom held out
before us in the memorial of Christ and in the outflow of the energy of the Spirit into the world
 Common table – no difference and distinction of wealth, race, gender, etc
o A communion of love, mercy, and compassion
 Notion of sacrifice
 o Access to God is not through mediators but through every deed that belongs to our
communion with God through the unique mediation of Christ’s death
 Ethical demands built into the sacrament
o Symbolic expression in bringing of gifts
o Taking of bread and wine
o Eating and drinking together at the one table in communion with the risen lord
 Kenosis – self-emptying
o Christ’s formlessness – giving up the form of God’s messenger
o Form or absence of form is inherent to the obedience of his sacrificial death
o Going back to the common table where there is no distinction/discrimination among
participants
o A readiness to give up treasured form dear to individuals and identifiable groups – here
we discover what it means to describe the Eucharist as sacrifice
 The church community is impelled by the sign to think of a greater justice and of the church’s
part in working with other to bring it about
o The symbolic exchange of the bread and wine
 Bringing of bread and wine to the table – key moment in the eschatological significance of the
eucharistic gathering
o Signs of Christ’s gift and presence
o Also a sign of absence – that needs to be endured until the justice promised in him is
complete
 Unleavened bread
o Not founded in institution or tradition – imposed only during the Carolingian age

Word of covenant remembrance

 Israelites would be unwilling and unable to live by the Law without knowing how God had taken
them from being no-people to being his people – need to look at what happened in the past and
to commit to memory

Memory
 What memories for people today are called forth at the eucharistic table?
 Apologies to those who were colonized – in which native religions were denounced and
repudiated by missionaries
 Apologies made to women – because of the church’s male dominance

Eschatological spirit
 Epiclesis – the Father is asked to send the Spirit upon the gathered people and upon the gifts
they have held up before God

How churches in fact celebrate

 Through the participation in the Lord’s Supper, where Christ offers in his own self-gift the gift of
forgiveness, we might well enlarge our capacity to ask, give, and receive forgiveness
 The church is never once and for all the sacrament of human communion and reconciliation
o It continues to become such in new ways and places
  How do communities celebrate?
o There are many reasons why our eucharistic celebrations do not resound with a call to
eucharistic justice
o Infidelity to eucharistic signs hinders the eucharist from bearing the full weight of the
revelation of justice
o Rigid and ritualistic codification of the fundamental sacramental structure of assembly
 Inadequate attention to the role of the word in people’s lfes
 Inequality in the way the table is shared

Conclusion
 Christians may find themselves called to justice
o Upon recognizing the Lord in the breaking of the bread
 Eucharist presupposes a community engaged in action for justice
 Justice, peace, reconciliation and truth