BISHOPS’ INSTITUTE FOR SOCIAL

ACTION IV (BISA IV)

“COLLEGIALITY OF BISHOPS

FOR HUMAN DEVELOPMENT”

ANTIPOLO, METRO MANILA, PHILIPPINES

MARCH 4 – 8, 1978

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BISHOPS’ INSTITUTE FOR SOCIAL

ACTION IV (BISA IV)

V - PROCEEDINGS

ANTIPOLO, METRO MANILA, PHILIPPINES

MARCH 4 – 8, 1978

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PROCEEDINGS: BISA IV

Saturday, March 4, 1978

1. Liturgy – Main Celebrant: Bishop Soter Fernandez Theme - Incarnation 2. Supper 3. Socials – Participants Introduced Each Other by Country of Origin 4. Orientation – Given by Fr. Louie G. Hechanova Schedule for March 5 Presented 8:30 - 8:45 - Morning Praise 8:45 - 10:00 - Plenary Session – Objectivers of BISA IV

– Reports from 9 Exposure Groups 10:00 - 10:30 - Break 10:30 - 12:00 - Workshop 12:00 - 2:30 - Lunch Break 2:30 - 4:00 - Reports and General Discussion 4:00 - 4:30 - Break 4:30 - 5:30 - Theological Reflection 5:30 - 6:00 - Prepare for Liturgy 6:00 - 7:00 - Liturgy 7:00 - Supper - Free Evening -

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SUNDAY, March 5, 1978 - Morning

1. Morning Praise – Led by Bishop Simeon Pereira 2. Announcements – made by Fr. Luis G. Hechanova, CSsR, Moderator for the day

Requests from Participants Introduction of Persons newly arrived.

3. Introduction to BISA IV – Bishop Julio Xavier Labayen, OCD, Executive Chairman, OHD

Stages of BISA IV: Exposure to other countries (Phase I) Thailand, Indonesia, South Korea : Exposure to Philippines (Phase II) : Conference: order in a systematic way perception of Phase I and II. A. Background of BISA:

- Bishops’ Institute of Social Action (FABC Papers No. 6 give more information) - Who is behind? FABC instrument of the Federation is OHD. - Why BISA? Purpose is to bring 1) to consciousness of Churches the social dimension of

the Gospel 2) make consciousness the basis for the Good News thru

words and action. - Why Bishops?

1. Theologically, they are center of unity of the local Church 2. Pastorally, Bishop is pace-setter 3. He is link with one local Church with the other, make possible the communion of

Churches 4. By the very nature of FABC: Federation of Asian Bishops’ Conferences

- What is the Methodology used? Exposure, Reflection and Formulation of Response.

Two basic elements of Methodology: a) Concrete realities of human existence b) Gospel: deduce the signs of the times and interpret them according to Gospel

B. BISA IV: Opens second phase of BISA Program

1) First Phase (BISA I – II – III) 2) Second Phase (BISA IV)

BISA IV First Phase (BISA I – II – III) Second Phase (BISA IV)

1) Scope Asian realities as such Beyond Asia: World today has shrunk in its dimension, Ward’s “village world”. Problem of Asia is related (cause or effects) to the rest of the world outside Asia.

2) Participants Asian Bishops Extended to non-Asian Bishops

3) Objective To challenge the Asian Bishops to formulate their own response

To challenge the participants-bishops to a collegial response

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in the name of their churches vis-à-vis Asian realities and formulation of action programs according to priorities set.

of Bishop vis-à-vis Asian realities, considered as part of a global problem.

4. Open Forum: For Questions/clarifications on BISA IV

Bishop Jesus Varela: Area of participation, were Bishops from USA invited? Bishop Julio Labayen: Not invited to BISA IV, but look forward to BISA V to invite them. Why?

Basis for selection is participation of countries outside Asia, to discover more linkage with Asian countries of those other countries linked with development programs, especially the funding element.

Thus countries invited as partners of the Asia Fund for Human Development, now

known as Asia Partnership for Human Development; participated in by Asians and non-Asians who are involved and committed in Asia.

We are entertaining the possibility of BISA V of another basis for selection: countries committed themselves to the task of Human development through International Cooperation for Socio-Economic Development (CIDSE) including USA.

Bishop Darius Nggawa: Shall we only on What, or also HOW? We cannot do something in collegiality with one another, if we don’t discuss how.

Bishop Julio Labayen: This is vital. Group must consider this, not leave a statement, but basis for

concrete program towards being a living reality. This is in keeping with the Spirit of BISA. Bishops are concerned with How? Methodology: See/Touch/Smell/etc./ Reflect in light of Gospel. Formulate response how to live and act. Thus Reflection – Action. Same spirit was in the Asian Bishops Meeting in Manila – 1970. FABC acknowledge of need for action program and thus created instrumentalities (OHD) for this.

Fr. Luis Hechanova: Last day should not just be statement. But really concrete steps on How.

Appeal to the moderator to be conscious of this.

5. Reports of Exposure Program

a. Manila – Cavite ==== Reported by Fr. Adolfo Nicolas

1. Situation unknown to us

- Ignorant as to what Martial law means to us. - How situation could be kept so long. - Realization that there are different groups aware of this situation, trying to come out

with analysis. - High level of awareness/organization/leadership of groups met.

2. Significant parallel of Asian countries visited:

- Unemployment, feudal structures, acceptance of Christian-Marxist point of view of life, lay leadership

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- Church response: If not present, church alienated from people, Marxists who are there are moved.

- Clarification of situation: migration from rural to urban, multinational corporation, cheap labor and repatriation of profits, government policy oriented to tourism, etc. and not needs of the people.

3. Concrete Ideas of Church response

- Concerted action of Church to pressure government. - Turn attention from institution to grassroots action. - Concrete action to influence management to make them aware of situation. - More coordination of Bishops to work together in unity. - Favor liturgical styles that integrate experiences of the people.

b. Bataan ==== Reported by Bishop Jesus Varela

1. Area of Exposure: Peninsula of Bataan, historically made famous during War by Fil-

American forces. Areas exposed to were the Export Processing Zone in Mariveles, nuclear plant in Morong. People interviewed represented 3 sectors: and people in management, labor force working in factories, and people not connected with projects but affected by these e.g. farmers, those who have to be relocated, those promised jobs. No contact with people who owned these projects factories.

Mariveles: Labor conditions: Low wages, maneuvers in apprentices, staying long in apprenticeship, unfair lab or practices, frequent occurrences of mass laying off, no separation fee for laid-off workers, no release papers thus difficulty in looking for another job, laborers pay fine for days of absence, workers standing for their rights are blacklisted, medical facilities and benefits not provided. Living conditions: Those living in low limited social life due to isolation from towns, no recreational facilities; disproportion of women to men found to be causes of promiscuity; despite strict discipline within the zone, most of the workers prefer to live in town for they find their life in zone restricted; boarding house has more semblance of home; influx of workers to Mariveles has led to problems, high cost of boarding, grave water shortage, “body space”; workers have been transported from rural to urban life and more needs are created while income levels are still not enough to cope wit these needs. Relocation Problems: uprooted families from homes, town and zone cannot respond to needs coming out. Nuclear Plant Problems: a) shortage of water supply b) fishing areas are polluted, shorelines get muddy, thus destroying fingerlings business; shells

are not in great shortage. c) Fear and anxiety of radio active fall out since Bataan is in earthquake zone. d) Anxiety as to land: payment of land expropriated, fear of not being compensated.

c. Ilagan, Isabela ==== Reported by Bishop Joachim Rozario

1. Bishop with us all the time plus SAC Director. Area used to be forest area, crops were good, rainfall adequate but now due to logging, deforestation has led to less rain, erosion,

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floods; most of the people are poor farmers, at the mercy of middlemen; cheap price of products. People now want to become more self-reliant e.g. building of their own church. Parishioners at home, in the parish house relate well with parish priest. Land owned by big men; insecurity of the people is in terms of whether they’ll get certificate of ownership. Each farmer has to borrow from money lender with 60% interest on cast loan and 300% of loans on kind.

Church Response: extension workers: work with barrio people, e.g. health and medicine.

2. Sawmill: People working there have no land of their own, workers work 12 hours a day, paid by quantity of board feet then can cut thus earn PhP8 to PhP12/day. There is medicare and social security but people are not sure if they get it for no receipts are issued. No work no pay for no salary basis. If absent for 10 days they are laid off.

3. Reflections:

- great spirit of cooperation between clergy and laity - injustice occur in barrios (farmers) and workers - there is awareness of people of these injustices and human rights - efforts to improve on health conditions - people were happy that Asian Bishops visited them, we shared reflections on the role of

Church in development.

d. Infanta, Quezon ==== Reported by Bishop Marcus Fernando

1. Observations: road was hopeless, highway being constructed has led to fear of becoming squatters, pastors are aware of the challenges. In the barrio, saw intimacy between pastors and people. Lay leaders are trained and are able to take their roles seriously. There is ideological basis for what they are doing: to work out new systems, program catered to whole man, community should shoulder their own tasks/responsibilities through organization and leaders, they are conscientized as to their tasks. Prayer and the will of God seen as basis for their reflections. Heavy reliance use of the radio. Make use of existential realities for conscientization. Situation integrated in liturgical celebrations.

General remarks: - Change is possible. No need to despair, since this is also seen as inhuman. - The poor saw the Church as behind them. They know that they can get things done. - Encouragement of people to be watchdogs of government practices: use of funds, to

ask questions from the authorities. - Young priests deeply involved, motivated. Lay leaders also serious with their work. - Bishop shared our collegial role, where the Church is universal, there is need for

collegiality among Bishops and priests, but there is need to put on pressure at the center, so that we at the periphery can facilitate changes in charity and goodwill. There

REMINDER FROM MODERATOR: Reports be more on Reflection than details of what was seen and observed.

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is service to the Universal Church, but we as Asian bishops should be concerned with the realities of local churches.

e. Bacolod ==== Reported by Bishop William Murray

1. Living conditions of squatters/slum dwellers simply sub-human. Huts are small, congested

in relation to each other. Poor sanitary and toilet facilities. Drinking water difficult to get. Areas used for dumping of garbage. Average of 8 children per family, infant mortality rate high. Health hazards: TB, malnutrition, dysentery. Some of the people who are from slum work in dockyards, poor facilities for catching fish.

Cane workers, better than slum dwellers. Paid workers PhP7.00/day, women and children working for lesser amount. But 2/3 days a week of work, 120-183 man-days per year. Not able to obtain basic necessities of life: food, clothing and fares needed to get medical/dental attention and educational facilities for children. People expressed need for possibility of cultivating other crops, especially rice, so that cost of living is helped.

2. Our judgment as visiting observers of little value. We can only reflect on basis on our

meeting with religious and workers working with people and lay leaders.

Observations:

- social structures at heart of problems - influence of wealthy people on government - Church was used to confirm existing structures and status quo - most effective action for both groups was in the form of setting up basic Christian

communities (BCC). They found that such communities/cooperation give them security from further ejections.

- we were edified by active interest in the formation of the BCC on the part of Bishops, clergy and religious

- we were impressed by the simplicity of life style and apparent happiness of people. Assistance to be given should not be at the expense of destroying the values.

Addition of Bishop Ignatius Lobo: Youth frustrated at lack of employment opportunities,

especially those who have had education.

f. Leyte – Samar ==== Reported by Bishop Bernard Hubert

1. Exposure to two main sources of information. One from newspapers and on the other hand from grassroots. 44 political detainees, 400 farmers made to evacuate by military men, fishermen and people of cooperatives.

MODERATOR: Schedule. Whether take break now, resume with rest of the reports, break into workshops. Then lunch at 12:30. Check your groupings and places where the workshops are held. Participants agreed. Election of representative to the Steering Committee, according to regional groups. Meeting during lunch break. Steering Committee meets one/twice a day to discuss mechanics as conference proceeds.

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Observations:

Widespread poverty of the people. Fishermen very limited fishing equipment., Farmers have few coconuts and rice and many work for landlords. Farmers do not join the only authorized Farmers organization. The condition of political detainees: no trial, and no clear basis for being detained. The farmers spoke about killings, burnings and robbery in their barrio so they came down to the town. Fear and despair clear among these people: no home, no work, lots of children.

2. What kind of a future do we see? The people, that they will become poorer and poorer due to their situation of poverty. Farmers are in conflict with landlords. There will be harder repression.

For the Church, that human rights will be test of credibility. If the Church is with the people, they will be loved, otherwise they will be aligned with military and government. We see hope in clergy’s lifestyle and their being with the people’s fight for rights. People are starting to organize themselves to work for their liberation.

g. Davao – Tagum ==== Reported by Bishop John Mackey

1. Places visited: Tagum where we visited plantation workers, meet community of

independent farmers whoa re now regarded as squatters and thus ejected from their land and charged with trespassing. Ocular inspection of slum areas in the city, conferred with Citizens Council for Justice and Peace., and Secretariat for Justice and Development and MSPCS. Visited squatter community.

2. Reflections:

- injustice and lack of concern for human value in the drive to achieve progress and

development. - labor: public policy is aimed at maximizing profits for multinationals at the expense of

the workers. - unjust to penalize them with such practices - disappointed at not being able to do anything. - lack of hope at being able to see possibilities of improving the situation. We discussed

possibilities of action and solution. Make people aware thru conscientization, create sense of solidarity through education within competence of the Church.

h. Cagayan de Oro ==== Reported by Bishop Nicolas Mondejar

1. Area visited: Area where fishermen and farmers are located. Poor living conditions, seen in

type of houses. Those with children working in Philippine Packing Corporation are able to improve houses. Squatters around the area earn livelihood as gatherers of coconuts.

There is rapid economic progress, seen in construction of huge infrastructure projects. This progress centers around the newly built Kawasaki Sintering Plant, symbol of the problems facing the people today. PHIVEDEC industrial estate is 3,000 hectares to be developed into industrial estate. This will mean fast economic progress but involves these evils: people are forced to sell their

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land at low prices, people have to be relocated 7 kilometers in the mountaintop however this lead frustrations for they cannot pay the rent, 116 of 143 families in housing are faced with ejection for not being able to pay, owing to unemployment and lack of sources of livelihood. Small farmers around the area are insecure with the expansion of industrialization and afraid that they will lose their land. They are hopeless because of the Martial Law and fear of being put in the stockade. Direct beneficiaries of this are multinationals, rich businessmen, employees of industrial complex coming from outside. Due to the fact that these factories are highly mechanized, no many job openings. - Look up to the Church as refuge for their problems. Government officials,

businessmen, big landowners are happy with this development.

Recommendations:

- Church dialogue at high levels to influence public officials - If nothing can be stopped, local Church strike a balance for humane/practical relocation

sites and fair price of their land. This is being done through the organization of the people.

i. Bukidnon ==== Reported by Bishop Simon Fung

1. Areas and groups visited: Pineapple Plantation, meet with native Bukidnons, we were sent

to 4 different parishes, attended seminar for 35 people on Building Basic Christian Community. People in communities have their own liturgical celebrations through their lay leaders. People live from hand-to-mouth. The price of their farming produce are controlled by middlemen. There is a big gap between rich and poor. Students have no more initiative for fear of being branded as “rebels”. Teachers not well paid either. Farmers have to struggle through life.

2. Solutions as Church leaders achieved for them.

- Priests and religious are active in helping people form cooperatives, work for their rights. Can we influence the rich to realize that they have responsibilities? Christianity in the Philippines for 400 years but how come the local Church not yet well established? Church seems to be not really responding to the challenge of development?

MODERATOR: For the workshop, questions will be supplied. There are 4

questions but really are 2 general questions. If the group can end up with an outline on brown papers so they can be displayed to facilitate the reporting. Kindly select chairman who is a good facilitator, a

secretary to make recordings, and assign somebody to report. Total experience should be considered. Explained basis for groupings. Resource persons are distributed to different groups. Room

assignments also provided.

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SUNDAY, March 5 – AFTERNOON

6. Group Reports: These reports are results of the morning workshop on the following questions.

1. What common patterns did we observe regarding the situation of poverty and oppression, justice and human rights?

2. What are their causes? 3. What signs of hope did we observe? 4. What Church response do we suggest:?

GROUP I ==== Reported by Bishop Marcus Fernando

I. Common Patterns

Poverty - Housing, food, clothing, health, wages, job security, education (in various degrees) - Rush to cities squatters - More labor than employment - Poor health (unsanitary conditions) thus cannot work - Over population - Poor education (Church elite)

Oppression, Injustice, Human Rights

- Government is rich Poor (Church silent if not cooperating) - Either invite multinationals + crush human person (capitalism)

or widespread want + unemployment (socialism) No third road?

- Totalitarian governments prevalent in Asia Human Rights

II. Causes - Overpopulation - Exploitation of Natural Resources + labor by rich countries - Brain drain (Westernized + uprooted education) - Quotas (To imports in rich countries) - Cheap prices for third world goods

III. Signs of Hope

World (U.S.; Vatican) - More awareness of Human Rights

More awareness that the Church backs them The Poor

ANNOUNCEMENTS FROM MODERATOR:

1. Telegram from Fr. Grange of Caritas Internationalis. 2. Approval of Telegram to be sent by BISA IV to Fr. Grange. 3. Make reports brief

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- More widespread education (mostly informal) of the poor. - Spirit of Vatican II emerging in the Philippines; encouraging initiatives. - Basic Christian Communities = hope for Church

= hope for Poor IV. Church Response

- Do not simply import solutions - Church should be attentive also to new ideologies infiltrating the poor. - Position Church is ambiguous

No national movement to change situation.

Only patching up. Have we a vision? a goal? GROUP II ==== Reported by Bishop Simeon Pereira

I. Common Patterns 1. Ineffectiveness of Unions or no Unions. 2. People have no freedom to act. 3. Absentee landlords – squatters. 4. Unfair labor practices. 5. Deplorable living conditions in government and Multinational Corporations. 6. Political prisoners – even without trial. 7. Damage to Environment and coastal waters. 8. Exploitation by Multinational Corporations. 9. Social workers branded as communists. 10. Lack of educational opportunities.

II. Causes 1. Unjust social structures 2. Corruption and exploitation by middlemen 3. Government siding with Multinational Corporations 4. Desire of political leader to retain power 5. Selfishness of the rich 6. Unjust labor laws 7. Lack of education in social justice in our institutions. 8. Laws aimed at development at the cost of human values 9. Usury by money lenders.

III. Signs of Hope

1. New movements and organization of the poor. 2. Formation of co-operatives, credit unions. 3. Local initiative: the poor willing to stand up! 4. Conscientization started by Social Services Program 5. Greater awareness of their human rights 6. New awareness of Bishops, Clergy and people of issues re: social justice and human rights. 7. New courage the oppressed are having.

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IV. Church Response 1. Make the Encyclicals better known 2. Present the ethical Code in cooperation with UN agencies to the Multinational Corporations

and Business. 3. Educate Catholic Businessmen in Social Justice 4. The Church should be poor, associated with the poor and take up their cause. 5. Educate all levels of people, through Dramas on Social Justice themes and reports in other

countries. 6. Organize Catholic Rural Women’s Movement and Farmers’ Unions as in Korea. 7. Basic Christian Communities 8. Strengthen Cooperative and Credit Unions 9. Unity of purpose in National Bishops’ Conferences.

GROUP III ==== Reported by Bishop William Murray

I. Common Patterns 1. Social structures: few rich, many poor. 2. Living and working conditions: housing, hygiene, health – all at low levels. 3. Low income 4. Fatalism 5. Religion sometimes used wrongly.

II. Causes 1. Predominance of economic factor.

- people are subordinated to economy - politics are controlled by economy, rather than vice-versa.

2. Common good not properly understood, or if properly understood, it is not realized in practice, possibly because of corruption.

Note: Care should be taken in the use of foreign funding. N.B. Only the first two questions were discussed by the group.

GROUP IV ==== Reported by Bishop John Mackay

I. Elements Common Patterns 1. Contrast of rich and poor 2. Middlemen functions 3. Government policies not in sympathy with poor. (ideology) 4. Rapid transition to modernity. 5. Fear present. 6. Use of violence as policy

II. Causes illiteracy

1. Lack of education leadership 2. Intensity of population 3. Control of media

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BIG PEOPLE

(Causes) - Rapid economic growth - Military power (Dictatorship) - Elite rule/opposition - Multi-National Corporations –

International alliances (economic, political, etc.

4. Greed – stress on material values 5. Manipulation by some of persons, structures and policies 6. Cultural acceptance of authoritarianism

III. Signs of Hope

1. Awareness – programs – interdisciplinary 2. Basic Christian Communities 3. Witness of courage by many 4. New Missionary policies and actions 5. Solidarity – Students, Buddhists, Moslems, Christians, for Human Rights 6. Leadership programs 7. Take-off of economic development

IV. Church Response

1. Keep close to Anawin. 2. Church’s concern to conscientize the whole people of God on social responsibility. 3. Dialogue when possible with government and business and other religion 4. Structure of diocesan organization to promote human development.

GROUP V ==== Reported by Bishop Soter Fernandez

LITTLE PEOPLE

(Effects) - Disregard of rights, human

dignity - Inversion of values (economic

over human) - Poverty of many - Alienation - Hopelessness - Helplessness - Oppression - Etc.

CHURCH - Speaking up

- witness to different values - “Cry of oppressed” – surface and support - Identification with little people - Shed light on consequences of system from

- experience with poor - proper analysis

- Foster, encourage people at grassroots level

Context:

Capitalism System

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7. Discussions

Bishop Francisco Claver: Reaction to Group IV. Economic development is a sign of hope. The

problem of development in third world: how can we have development of the 1st world and yet not lose the values that make us these people: personalism, family, country.

or

Can we have development of 1st world model and not inherit their evils? Can we not have this without committing the mistakes of 1st world? The Church has an important role to play in this regard.

Bishop John Mackey: I agree with Bishop Claver. We had a discussion on this. Human values are very much a part of government policy in some countries. But the policy of full employment has led us to alienation, human misery – not material but psychological ills. The common expectations on material affluence is realized, and yet still we’re unhappy countries. They no longer look to the Gospel for inspiration, but to Western – derived religions that are really from the East.

Bishop Julio Labayen: I would like to premise my query on my personal experience with Fr. de la

Costa in Rome. We presented values we will possess and we somehow have the impression that the Filipino people still have such values. Identify that value with Filipino people, but before industrial/modernization they also had such values.

In the end result that has been clearly placed before us by Bishop Mackey, this suggests that such result is inherent to the model itself. Can we avoid it? My question is: Is it inherent so that its unavoidable?

Bishop John Mackey: I don’t think that the end result of dehumanization thru the accumulation of goods is necessarily inherent in economic development. We only have one model to learn form. The challenge to Asia is to find other models, to learn from them. The process of conscientization is also against Western values that are individualistic. If we can incorporate still these values in social action, Asia would have been able to do something where the West failed.

Bishop Bernard Hubert: Distinguish between ideology and model. Only 2 ideologies: capitalism

and Marxism which are mobile ideologies. Both are of different shades.

MODERATOR: 30 minutes to discuss the result of workshops. Deepening on Church response to be done by Fr. Arevalo. Look into common patterns, although not too different from one another. We’ll have a synthesis of this from the Secretariat, so ask for actual discussion from the floor. Certain positions that some participants would like to question or be clarified could be done for a deeper discussion. If someone wants to challenge a statement of fact.

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Models always come to ideology. Surprised at report of Group I saying Church should not be involved in ideology. We always have an ideology. The Church cannot be effective without analysis of structure that oppresses people. What is the role of the Church vis-à-vis the dominant theology in a country. If we Church cannot be linked with the poor and the oppressed we would have a share of this structure.

Bishop Marcus Fernando: Ideology meant here is that ideology which is seen as destructive – that is Communism.

If capitalism is seen as accumulation of wealth, the less we have fit the better. The result of these evils are intrinsic to the model. Spiritual values minimized with development. In China, if development will really progress in terms of accumulation of wealth, things will suffer. Limited use of these resources should be encouraged otherwise all of us will perish from this world. Contemplation has its own intrinsic value. We should try to bring back the spiritual values. I see wisdom in what Mao has set to do. First took care of basic necessities, the way he went about it. Unrestrained ownership and dehumanization are both minimized.

Bishop Jesus Varela: Would like to pursue the same questions raised by Bishop Claver. Economic development as a sign of hope is ambiguous, ambivalent. Take off of a development growth is sign of hope if human values are not sacrificed. Western model tends to individualism and not Asian at all. It is not a sign of hope if it destroys human values. I would like to find out if Mother Teresa is valid and if so is there a cause-effect relationship here.

Bishop Guy de Roubaix: I often hear you speak of the Western model. In France as well as in Europe

we have the same problems. I don’t know Asia enough to know these values but among the Christian leaders, especially in labor, I find these same aspirations. We have fought against this model. I think it’s very interesting to see the universality of the struggle led by Christian leaders. In Europe and in the USA we have the multinationals so we have a responsibility as to what is happening there.

Bishop Aloisius Soma: When I visited a barrio in Davao, barrio leaders told me that 90% of the barrio

people suffer from TB. I have had TB, so I saw a big problem. Science can be used for development nicely and badly according to the minds of people who use it.

Bishop Darius Nggawa: We are looking for models and there are emerging models in Asia itself.

There is already accumulation of wealth, luxury, etc., concentrated in political groups, etc. There is not personalism but groupism. We are called to a family – the Church. Should we go from present situation to the family of Church, for we are called to be a family. We are called in Asia not to follow personalism, group-egoism, faction-egoism, family-egoism. Certain groupings in Asia are political parties based on religious values/ideology. There is already an element on which we are based. Asian societies have to be based on religious values. Poverty has its own value. This should be taken into account to guide the development of our countries.

MODERATOR: Raise 2 questions for general reflection. a) Existing socio-economic-political structures. How do we see the connections of

these: Can we just stay on cultural/ideological level without touching into the structures that produce them?

b) Strategies to consider: where do we put our priorities: top or bottom? Where is our

principal focus. Where do we see the strongest impact: people at the top or people below.

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B R E A K

8. Theological Reflections: Fr. Catalino Arevalo, SJ

- Scattered Remarks - Mainly raising questions rather than answering them. - Points to raise: One great lesson of exposure programs and reflections, new type of theological reflection demanded of us in the Church today but especially in Asia. A lot of the reflections, individually, and group would not have been triggered without contact with the poor. Greek fable: for us used constantly in theologizing it is important to note that this can be done more creatively in terms of contact with the people. Necessity of constantly being in contact: not only good thing but imperative. Contact and experience with poverty and oppression has led us to discuss these in term of development. First Question: What is the meaning of Luke’s Text used in morning praise? (Luke 4:16-22) Second Question: What is the meaning of Matthew’s 25:31-40 concretely today. First point is combining these questions: need to consider 3 levels of dialogue:

- people and culture (inculturation) - dialogue with religious traditions. - Dialogue with our peoples, since majority of Asians are poor, thus dialogue with the

poor.

Quote from blue book No. 19 of the “Evangelization in Modern Day Asia.”

Statement of 1974, these questions were posed. French theologian Vincent Cosmao has said that “essential problem of development is one of culture.” There is relevance in returning to this text, since certain constants are posed. In Asia/Africa/Latin America there are 2 Churches: the institutional church, church of tradition, church of Rome, of the center, of the ages. In underdeveloped countries, there is also the local Church. The former is the rich church, the latter is the poor church. They are present in every Asian country today.

ANNOUNCEMENT OF MODERATOR:

1. Election of Steering Committee Members a) Archbishop Gregory Yong – Southeast Asia b) Bishop Peter Ishigami – East Asia c) Bishop Simeon Pereira – South Asia d) Bishop Bernard Hubert – non-Asia

2. Reports not submitted by reporter kindly submit tonight.

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Sociological Characteristics of

The Great Church The Local Church

a) inherited by colonial power b) has all the marks of colonialism c) has all the relics of colonialism d) connected with great economical/political/

cultural networks of West e) ideas/orientation/vision f) has influence/power g) has buildings/Churches/schools h) can dialogue with the powerful i) can take portion vis-à-vis national issues

a) Church of grassroots b) Developed gradually in Asia

c) Tries to be Church of poor

d) Little material resources

e) Not strong in doctrine/orthodoxy, discipline/

Canon Law f) Theology is rudimentary, laughed at

European Churches as childish, immature g) In touch with people: incarnated in people’s

aspirations, of the poor, deprived

In facing the realities of the local Church, we have to face the broader realities. Gaudium et Spes faced largely European society. We have to face another Church, the Asian local churches. This Church grew up as the one of the 1st world. So has taken same attitudes, lives on same roots, draws its resources from that same Church. Now Asian churches are asked not to incarnate on the outside reality but that of the poor and oppressed of each country. Thus necessarily take on aspirations of the people who are poor. Great Church looks at local Churches as beneficiaries through doctrine, money. Poor has nothing to offer to Great Church. Every year, bishops make annual pilgrimages to sources of happiness – Aachen, Rome, Canada, USA. This Church develops conflictual attitudes to the other Church as a result of her incarnation in people’s aspirations. Questions to ourselves: What will be the relationship of these two Churches? a) Church is asked to be in solidarity with the poor b) We’re asking churches to disengage from those realities, to have counter-cultural voice in the

name of the human, of the Gospel. c) We’re asking Church to incarnate deeply, has to go on there as deeply as possible, but must

disengage from purely ideological considerations. The disengagement is necessary in the name of human. The two great ideologies are moving only in one direction: man is an economic animal. The affirmation needed is that man is human.

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The obligation of the Church to incarnate in real world but need to affirm the Christian vision. We’re not saying that scientific/technological revolution is evil but that it considers the affirmation of the human. The human is the ultimate value for it is the divine value. Preaching of the Gospel to poor is not to an abstract group but to specific groups you’ve met. If the people have their own gospel, not the same as what it is today: a gospel that will re-affirm, the primacy of man, the presence of God in human life. When we say love of the poor again not abstract. When person loves, there is a dying, a willingness to die. The death being called is maybe the death of the great Church, and create/evolve a new Church. There is need for ideological framework, analysis but we should not be tied to this. There should be freedom to create. The challenge is to create a vision, with elements of the mission. If the Church is to live in history and as co-creator she has to consider this. Role of Church is to accompany people in their development, constantly in the search for the human. Church can make contribution if it goes along with the history. Hope of Churches in Asia is that they can be close to the peoples, help peoples create history for the future.

9. Responses to the sharing of Fr. Arevalo

Bishop Julio Labayen: Dialogue between Great and Local Church; it is necessary for local church

to dialogue with Great Church to encourage her to disengage from oppressive ties. What comes on my mind is the diplomatic corps of Vatican, the role of the Nunciature in this regard.

Fr. Catalino Arevalo: Should the focus be on Nunciature or on the center itself? If we talk of

catholicity, we talk in term of time and space. In time the great Church is the bearer of tradition, otherwise are mere sects. Great Church is incarnate in history. On the other hand, while it needs that link, the center needs the Churches of the periphery for its contact with life. Presence of Gospel made in center to the extent of her evangelization by these in periphery. The rich Churches can die of boredom, of nothing to do if not evangelized by the poor. Difficulties of rich churches is that they no longer are in contact with the poor. For Rome and Churches of West, link with life is necessary.

Quote from Evangelization Modern Day Asia, No. 22 That is the challenge that brings life. For Rome there must be beginning of understanding and

support of local churches. This is a new evangelical experience – What’s happening in Asia, Africa, Latin America. There is a mutual need. The problem of the Church will not be solved if we don’t allow ourselves to mutually evangelize.

Bishop Mariano Gaviola: Made a distinction between great and local churches with a premise that

this started with Vatican II when the Western Church looked into herself. Now we are urged to face our own problems. What happened to the Church of Western world that should not happen to us here in Asia, where we are a minority. If we are to succeed in development shall we not go back to de-Christianization?

Fr. Catalino Arevalo: This is a theoretical question on whether industrialization carries

intrinsically the process of dehumanization. We might even look at modernization or mere economic development as an illness, taken in exaggeration. The development of sciences

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leading to control of nature is good things but this material/economic has moved beyond control. This is as much a problem in Europe as in us. The problem of secularization in Europe needs to look into the affirmation of being human. Let Europe work out this problem on their own but in connection with their responsibilities to the rest of the world.

Bishop Guy de Roubaix: There is a universal element to what was presented by Fr. Arevalo. We

have some countries in Europe where there is also the great and local Church. my experience in labor world in Europe is that we have been colonized by the middle class Church. For very long in expression of liturgy and theology is of the great Church. The formation of seminaries is same as formation of rich and middle class students. The local Church is developing in poor zones of European countries. We have to exchange, East and West, to find out how the Church can be born among the poor.

Bishop Gregory Yong: Can human development take place without economic development? Can

the establishment of the local church be done without finances? Without finances, we will have problems setting up local Church. Educational establishments and Churches need support and so are dependent on raising funds in order to offer services that people require. The local Church needs the linkage with the Great Church in order to have the necessary resources.

Bishop Francisco Claver: This is precisely the problem of local Church, to find resources without

undue dependence on the Great Church for funding. There is a lot that we can do without needing funds, just people. I think it is necessary to have resources (people + money) and will accept help only when necessary, but not absolutely dependent on the great Church for our existence.

Bishop Bernard Hubert: We come to the social revolution we are undergoing now with values.

Cultural revolution has come out because ideologies are not enough for modern man. If we talk about Local Church, we define authority in terms of service. Our relation with politician and multinational is no longer the same for we no longer have religious power. Church today is invited to conversion, to become the Local Church in terms of service of fraternal love and other values of the cultural revolution. It is important to identify ourselves with the Local Church, we have to serve human beings, the spirit can inspire us to build a new world and change of structures. I would be afraid that if we identify new groups of Christians to ideologies it will bring us away from our task. The Church needs to work within structures and also with human necessities, otherwise we will not be able to change the world. Creativity is required but this can come with the Spirit. We need to be critical of present ideologies.

Bishop John Mackey: Concern with mutual problems. Historical development of man not dictated

by just one factor. One of the principles of 19th century missionary activity as that before evangelization you have to civilize. Thus the norm of human living came in through this process. This was seen in the way they related with Chinese and Polynesians. We are in somewhat the same dilemma as of the moment if we emphasize dehumanization. We have to be careful, the necessity to look at reality, to try from beginning to ensure not only human values but also Christian values towards humanization. We have to give ourselves immediate goals of achievement/development but also towards charity. A simplistic theology of liberation can be as disastrous as exaggerated meta-physical views.

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Fr. Catalino Arevalo: If there is a characteristic of contemporary theology it is that Christ became man to teach us how it is to be fully human: through faith, hope and charity also through the cross and resurrection.

Bishop John Mackey: Dehumanization can be cliché, in its use, can be destructive. The matrix of it

is the love of God. Bishop Jesus Varela: Whether economic development can be achieved only with the sacrifice of

human/spiritual values. Fr. Catalino Arevalo: This is a question with the understanding that we have to be able to combine

both. Development that does not destroy humanity of man. We have the possibilities of being able to do this, creating an economic development at the service of man, and to lead us towards the fullness of man.

Fr. Luis Hechanova: Tendency to acquire wealth without a conscience. We have to ask ourselves

which of these are results of capitalist system at work. How much are produced by the economic system in which we live? We were trying to formulate principles for Christian businessmen – are we formulating the same economic system? It is a description to talk about partnership within the system, because by the very nature of the system we cannot come up with such a partnership.

Bishop Jesus Varela: I ask the question in the context of the reality we find ourselves now. Is

there a blueprint for this? Bishop Nicolas Mondejar: Answer Bishop Varela by going back to the Gospel. Sell your goods

and distribute to the poor. This is not economic development. Economic development is the result of our gains. If selling our goods and to be poor is a value, how is this linked with economic development?

Postscript On Theological Reflection The limitations of time compelled an oral presentation that was “impressionistic” and somewhat “popular” (even simplistic). That is why, at the beginning, I spoke of presenting questions rather that answers. I regret I did not present my thoughts more exactly and with greater nuance. Fr. Catalino Arevalo

LITURGY: Main Celebrant: Bishop Bernard Hubert Theme : Collegiality

Announcement: Moderator asked for rooms where air-conditioning is not working.

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MARCH 6, Monday Morning Schedule

8:30 - Morning Praise 8:45 - Political Economics Lecture by former Senator Jose W. Diokno with open forum 10:00 - Snacks 10:30 - Open Forum (continued) 12:00 - Lunch 2:30 - Theological Input – Fr. Samuel Rayan, SJ 3:15 - Workshop 4:15 - Snacks 4:45 - Reports and general discussions 6:00 - Liturgy 7:00 - Supper - Bishops – Businessmen Conference

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1. Morning Praise - led by Bishop Banchong Areebarg

2. Announcements by Moderator: a. Materials distributed b. Fr. Truong Hinh-hoe’s work in France c. Meals d. Introduction of the Day’s Resource Person:

Former Senator Jose W. Diokno Born in 1922; 56 years old. Married with 10 children Secretary of Justice: 1961 – 62 Elected Senator – 1963, re-elected, 1969 As Senator served on the Committee on Justice and later on the Committee on Economic Affairs. Belonged to the same party, Nationalista Party, as President Marcos until 1971 when Pres. Marcos suspended the “write of habeas corpus” When Martial Law was declared in 1972, Sen. Diokno was placed under detention where he stayed for twoyears. Since 1971, Sen. Diokno has kept himself independent of any political affiliation. At present, Sen. Diokno is the Chairman of Civil Liberties Union of the Philippines.

3. Senator Jose W. Diokno === POLITICAL ECONOMICS

When I was asked to speak with you, I was reluctant because I do not feel myself qualified to speak before such an august body. But I will try to discuss with you what I’ve learned from my experience, when I was in Congress and the reflection I was forced to make during my 2 years of detention. I hope I would be able to share something to your Conference. In our language BISA means effectiveness and I hope this will add effectiveness to Bishops’ work. World Bank Atlas presents dismal picture of the distribution of world’s income, with 188 nations listed and reports that

43 nations, 30% of world population produce 3% world’s income 52 nations, 31% of world population produce 7% of world’s income 53 nations, 14% of world’s population produce 11% of world’s income

148 nations with 75% of world population producing only 21% of world’s income

Riches nations in the world, 12 countries represent 8% of world population produce 40% of world income. Second group of rich nations 28 countries with 17% of world population produced 39% of world income. While 75% receive 21% of world income.

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25% receive 79% of world income.

Same Atlas shows that Asia with 50% of world’s population produce only 8% of world Gross National Product (GNP). Average GNP of Asia is $200. While North America with 7% of world population produce 30% of world GNP with an average GNP of $6,130. If we go to Japan, GNP is $3,630 per capita, 18 times the Asian GNP. Perhaps a clue to the situation of Asia can be gleaned from the countries of Exposure: Indonesia, Thailand, Korea, Philippines. There are commonalities

a) all exist under military rule b) their population are very young: Asian Yearbook for 1978 shows that populations of these

nations 15 years below range from 40% to 50%. This has very serious economic effects. This means that the labor force is only 50-60% of population and must support the rest. Contrast is Australia with only 20%.

c) Structure of their economy. Economists divide economy into primary, secondary, tertiary, i.e. agriculture, industry, services.

Economy here is predominantly agricultural except South Korea.

COUNTRY AGRICULTURE INDUSTRY GNP POPULATION

Indonesia 40% 18% $170 / capita 136 M

Thailand 30% 20% $310 / capita 42 M

Philippines 25% 20% $313 / capita 43 M

South Korea 22% 39% $600 / capita 35 M Singapore 2% 27% $2,240 / capita 2 M

This structure has effect on GNP. Question of population may arise. But Thailand, Philippines, South Korea have more or less same population. Exposure showed you real and depressing reality of poverty. For a long time now Western and Marxist economists have argued on causes of poverty. I’ll take common sense point of view. Nation is poor because: a) its productivity is not commensurate with the population growth; produce not enough goods to

provide services to people. b) or if produce is enough, income is not evenly distributed c) or combination of both factors.

In effect, countries are poor because they are poor. Why is it that productivity doesn’t produce enough? Why is there a shortage of national resources? Why too much population growth? Shortage of capital. Labor is unproductive or not properly trained? These are common explanations given for productivity. Still the question is why?

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The valid answer seems the shortage of national resources. But Singapore and Japan with limited resources are developed so shortage of resources if not sufficient reason. If under-use of resources the question is why? If capital shortage, why? All these factors, why? Before answering these questions, let’s discuss population pressure. This is just one aspect of lack of productivity. Country is poor because it couldn’t provide services. Together with the population take into account the productivity of the economy. Where productivity is high, in these countries there is no population pressure. Population control and family planning play role in standardizing family living. But the question of population control in underdeveloped countries is erroneous and looks only at one side of the picture. What I think is the answer to the questions raised above – an economy can be considered to the self-sustaining and self-generating in growth when the natural resources of a nation, of an economic unit, are utilized to meet and do meet the demands of that nation and when the demands can respond to the needs of the people. Natural Resources = National Demands I distinguish demands and needs because of workings of

economy. Demands reflected by demands in market. National Demands = National Needs All have needs, but if no money, no needs.

Thus National Demands must equal National Needs and which should equal Natural Resources.

In most countries in Asia, both equations are not balanced. Income distribution in the Philippines has not changed from 1965 to 1975. In this 20 years:

a) lowest 20% earned 12.6 – 14.7% of national income. b) top 20% earned 55 – 53% of national income. c) top 5% earned 27 – 26% of national income.

Income distribution has remained the same with more than 50% earned only by 20%. With these, equations will never be balanced. In the Philippines, government came up with Progressive Car Manufacturing Program, because demands are for cars, where average cost is PhP28,000 / car. Average family income for whole country is PhP4,480 / year. To have one car, takes 6 years. Thus cars are demands of the rich. Substantial percentage of resources are used for foreign consumption. Since the miracle of Korea, Taiwan, Singapore, thrust towards export-oriented economies. Thus in the Philippines, this orientation is present. Thus Philippines’ foreign trade of 1974-76, amounted to 39% of our total National Product. With this type of economic structure dependence of local economy on foreign capital/trade/technology is high.

One issue that is common discarded in public statements but still practiced. Most of those in power are for the distribution of income. But up to 1973, official policy of “World Bank (and those of countries following) was trickle down policy of income distribution. Growth first, make the pie

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bigger, then this will trickle down to the lower sectors, thus alleviate poverty. Truth of the matter is that this theory has been proven to be false historically.

Philippine Date

Year GNP at constant price Population

1960 PhP 18,590 B. 27 M

1975 PhP 43,389 B 43 M Increase 233%

If theory was correct, income distribution would have been changed. But has not. Why this picture? Structure of developing countries became lopsided when West came to Asia due to outright colonialism, or penetration of Western capital to Asia. Countries in Asia had indigenous economies, maybe not functioning perfectly before contact with the West. But common ties of these countries at that time which had ancient civilizations, had their own economies which were articulated linked to one another. If there were new products/processes, this had effect on other sections. With East encounter with West, economies were disrupted and West inserted into Asian economic institutions which were necessary/profitable within West but did not become part of economy of that nation. For example in the Philippines: After opening of Suez canal and liberation of Spanish control, there came modernization of trade. In the Philippines it was sugar, modernized by British capital. Next was abaca, famous rope used for shipping, until plastic was discovered. This was capitalized by USA. Tobacco capitalized by Spaniards. All these are demands of foreign market, thus creating imbalances ersisting to this day. With respect of second imbalance due to unequal distribution of wealth, Western capital when it took colonizing form, ruled not so much thru own people but those existing local elite/leadership, e.g. status – people who were in pre-capitalist societies. In the Philippines, Spain dealt with local elite. These people were the first to make use of Spanish laws, e.g. to appropriate property. One of the reasons of the Philippine revolution was the abuses connected with friar lands. Important consequences are the cultural consequences. No doubt that many factors why we cannot break out from underdevelopment are cultural factors, that have been implanted by colonization. (Historical accounts of characteristics of Filipino was read, showing marked differences in set of characteristics). What happened in 300 years that made people from being happy, sociable people to one of superstition, indolence, etc.?

Many of our problems have been aggravated because we have internalized Western concepts of ourselves. Jose Miranda, Mexican priests says the same thing. Those of us who are victims of oppression/exploitation tend to internalize the same values of the oppressor. I think this is a human thing. Much of the wastage of otherwise investible resources come from such cultural traits as:

- conspicuous consumption; as affected by advertising, both rich and poor

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- flight of capital; if one looks at how much capital not used in such economies, capital lying idle, thus not maximized.

- Money taken abroad by rich which is a tremendous drain - Capital drained away by foreign investments, and brain drain. In large measure, we of

developing countries are financing the developed countries.

There is another important factor namely, the multinational corporations and the international banking system. The Philippines because of its structure and because government finds it easier to borrow loans from abroad, rather than tax those who can go abroad has had increase of external debt. Now this debt is $6.5 billion. Prior to this development, Philippine policy was strict on the banking system. All financial institutions were Filipino-controlled and owned. Because of need of foreign financing, and can be gotten thru private banks, so wanted advancement in local banking. So big international banking are involved in internal domestic banking, not just offshore banking. These are bound to be effects of dependence, when you control banking system, you control operations of business industries.

To sum up: Poverty of nation is dues in essence to the historical circumstances under which they

met with capital from West, either as colony or involvement in domestic affairs, and by unevenness of income and wealth, product partly of past and system implanted here.

Authoritarian governments say that strong government is required in development, and such government should be military dictatorship or civilian government backed up by military. In practice, we have to ask the question: development for whom? In the Philippines, GNP has increased. But who has benefits? We always have to ask the question. Under authoritarian system, who benefits? In my experience in the Philippines, authoritarianism is the way to benefit only an elite. Movement for reform was happening the Philippines through movements of students, religious, and other groups. Demand for reform was happening. At this stage of the country, elite saw that unless something was done, organization would come out, and they would be in danger. Thus Martial law. Then there were treaties with USA affecting bases and business. Thus cry for reform was seen as bad for this.

President’s term was expiring and he was disqualified from running again. These 3 factors contributed to Martial La declaration. Is there a way out? One is that it has to be by organizing and helping people to organize themselves by awakening them to the reason for their situations that something can be done. Thus the need for political element thru organization. This is where the Church has to play an active role. Especially in the Philippines, much of our underdevelopment can be traced back to the friars during Spanish times. Church had governmental powers. Today, many of the abuses of power by the government are going on without being stopped in many instances because Church has refused to take action. If the role of Church is to see greater measure of justice in the world, must be aligned with organizing people and then respect their decisions. If the people adopt an ideology after having been informed and after have made a decision, that must be respected.

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4. OPEN FORUM

Bishop Nicolas Mondejar: With regard to the 2 description of the Filipinos, could it be that people

described are from different regions? Senator Jose Diokno: I believe they’re of the same region, for the people who wrote were

assigned I the same district. Bishop Nicolas Mondejar: Thailand has not been ruled by any colonial power, but their situation

is the same, e.g. land distribution. Why? Bishop Bunluen Mansap: As far as I know, Thailand had been under Monarchy, so social

structures – feudal. The land/country belong the King who distribute land to kins or the royal family and officers to work for the Kingdom. So with the time, this land has become private property of those connected to royal family. Good land belongs to rich families. The percentage: central part of Thailand, 22.23% of people own their land, while in Northeast 55.60%.

Bishop Nicolas Mondejar: I don’t think the Spanish would have influenced social structures,

taking into consideration Mindanao. This is the same situation because of the datus. Bishop Francisco Claver: That is precisely the problem of the land in Mindanao. Before, this land

were communal, and sold to Christian lowlanders / settlers Christian Filipinos with concept of private ownership. Same problem of Spanish times occurring all over again with Christians plus Muslims plus cultural communities.

Bishop Ignatius Lobo: Are there political parties supported by Multinationals or businesses that

control them, or are they free from their influence. Senator Jose Diokno: Before Martial Law, there were 2 distinct political parties, but actually no

ideological difference. So simple to move from one party to another without losing support of constituency, for we had politics of personalities, a heritage of the past. At the Commonwealth stage, 2 parties, one for independence, the other was for statehood. Independence was gained, the other party withered away. Since then no difference. In the very first election of independence, issue was on collaboration with the Japanese – but issue was washed away, and so back to problem of personalities. Marcos was member of Liberal Party, then joined Nacionalista, was elected President and has remained such. Just before Martial law there were signs that this situation would change – that progressive sectors of both are forming another party with young people, would have been a party of reform. In this situation today, the 5 years of Martial law completely destroyed the possibilities of politics of issues, so we’re back now to politics of personalities. Because of our social structure, not arranged horizontally by interest groups but vertically, it was difficult to have ideology considered. Combination of American phobia of communism and Catholic view

MODERATOR: Question of Timetable. Whether break up for workshop or plenary session with an open forum. Senator Diokno would be willing to

stay on.

Group preferred to go on with plenary session.

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of communism – made Communist Party illegal. Could not campaign openly for their brand of ideology. Manglapus had Social Democratic but formed coalition with Liberal Party. Our colonial heritage implanted the American educational institution. More speak English than any other dialect. Control of Americans so great that all Presidents after winning go to US as if to be confirmed.

The practice of Multinational Corporations and of rich elite was to support both parties. They would

have their own way of finding out which one has more chances to win, and he gets more support. So in turn the candidate supported is made to feel that he owes them a favor.

Archbishop Gregory Yong: Increase of GNP has not alleviated conditions, due to inequitable

distribution. How can we have equitable distribution? Senator Jose Diokno: First to determine the basic needs of the majority of our people. Our

economists then would know the investment needs to meet these needs. Give this top priority. We have to get away from the theory that let economy grow and everything will follow. Easier to construct superhighways to show GNP increase rather than use of herbs. But which ones really meet people’s needs? What this growth consists of and for whose benefit. There are also ways of cutting down on wastage of capital by the rich. Every economy has savings, even for subsistence economies. This thing grows year by year. Political clout needed:

- keeping present absolute level of income that goes to high income groups static. Any

increase go to low income groups, thus taxation and price controls. - land reform. Instead of paying present market value, subtract cost leading to price

increase and the cost of oppression on the tenant, and pay him the difference, which will be small. However no political power, cannot be done.

Industrialization is necessary. However look first into type of resources. What are local resources available and develop those that are needed to meet needs. Now, things are planned from production rather than from point of view of what is the consumption view of the people. Look into both economic and political power holders. Multinationals will be affected, and would not be happy about this. To pay our debts we have to borrow. Thus this year we need to borrow $1.8 B of which $1 billion were to pay off past debts. If the example of powerful is such of luxurious spending, so can’t encourage poor people to tighten their belts.

Bishop Marcus Fernando: We see the disenchantment of the people but not expressed in

referendum results. I suspect there must be control, manipulation of media. Senator Jose Diokno: Referemda have been a farce. Sometime ago a study was made of number

of people of voting age and those registered, and the latter exceeded the former. Part of the farce was admitted in today’s paper. In the last referendum, a voter could go to any polling place and be registered and be able to vote: instant registration and voting.

With respect to public opinion, every medium is controlled by government or those connected with Marcos, by blood, by marriage or by connections. Cannot operate media without permit from government agency. Lately opposition came out with paper – I don’t know how long it will last.

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Bishop Bernard Hubert: Enjoyed exposure because it parallel that of Canada with the start of

century. We have suffered dependence on USA and French-Canadians are second class citizens, economically and culturally. In Quebec, textile factories are being closed leading to 11% unemployment rate. Government of Canada has tried to do something about distributing income but not very successful

Question: Third world countries asked for new economic world order. What are their

chances in obtaining this new order? Economy should be based on needs. What would you see is the best means to use?

Senator Jose Diokno: Third world is not going to get our economic order. Some alleviation will

be provided, but no structural change will occur. We have problems having fair price of our goods, considering that resources are replaceable.

What should be done now? I have given up on the international sphere. Better for a country to move towards structural change and will be able to gradually eliminate dependence. However, I do not disregard groups like this, because people talking to people can help. And we do have influence one way or the other. It’s too easy for developed world to have their ways. We are being oppressed as of this stage. To take action is for us to defend ourselves.

Bishop Joachim Rozario: Church has vital role to play. Unless there is a structural change. You

don’t see this development of people to come about. Do you feel Church in the Philippines can bring structural change without getting mixed up in politics? Should this structural change be done also in the Church?

Senator Jose Diokno: For the Church, I suggest that she be a Church of the poor. That investments

be liquidated, e.g. Recolletos with San Miguel, land owned by Cardinal of Manila. I’ve also believed, although difficult consisting international realities, there should be change in the selection of Bishops. I speak as a layman. Because of the split in our CBCP, conservative and progressive, nomination is done by Nuncio and only conservatives are nominated.

Can Church effect social change without political involvement? Can’t effect social change but can hinder or hasten it. Getting involved in politics depends on what you mean by politics. If torture / human rights / rights of labor = is protesting these things political? If it is not, Church should be. If it is, still Church should be involved.

Bishop Joachim Rozario: Nunciature should have proper orientation in the local area. My

problem is will you be willing to accept changes. Senator Jose Diokno: Cannot speak for laymen, knowing I belong to the age with metaphysical

orientation. My faith on social involvement, most people my age view it as humanitarian, not religious duty. Cannot say if laymen will accept. But youth will accept. My children sees going to mass is not relevant. If the Church will be socially involved it will attract young people and drew strength from them. I agree that the local Church must adopt their values independently of Rome, but with the Bishops so divided, this is not possible.

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After I was released I got involved with a group to follow-up on detainees. I have suggested that every Bishop have legal office, but only 30%. This is why I feel so strongly because bulk of people who go to Church are above 30. I cannot answer beyond my own family and parish, but my parish is a parish of the rich, average of PhP100,000 / year.

Bishop Nicolas Mondejar: In order to serve poor we need money, we can hardly get enough for

our necessities. How can we generate resources to serve the poor. Only Manila has land, other dioceses doesn’t have anymore. Reports are somewhat exaggerated.

Senator Jose Diokno: Remember the lilies of the field! Bishop Julio Labayen: Need of money to promote our pastoral task. I come from a poor diocese

and we have been conscious of this. Without taking credit, I can show the creativity of the young priests to be free from this belief. When they gather their people to seminar – workshop, they ask people to bring their own provision and put their provision on table to be shared communally. Steps like this open our mind and liberate us from needs of funding.

BishopJohn Gerry: How do you assess the international value of the 2 projects of our exposure

program. Senator Jose Diokno: Nuclear plant has involved $100 million expenses. A group – Union of

Concerned Citizens has studied and has found that it does not insure any safety against the possibility of an earthquake.

Mr. Marcos will justify: so much money has been spent, we can remedy the defects. Nuclear power will lessen our dependence on importation of oil. Dependence on Saudi Arabian oil is necessary because of his government’s problem with Muslims. Less military action only if less dependence from Saudi Arabia – this is in line with national security. National security is made use of as the excuse of crimes. My own estimate is that the matter of a nuclear plant at this stage is not necessary, because we have discovered oil and has possibility of supplying 10% of our needs. Westinghouse plant has not covered all the requirements, thus there is a risk, added to the location risks. Thus no reasonable justification for pursuing it. Free Trade Zone, not the first time people rejected in terms of national interests. Cultural minorities will eave their land in the construction of dam. Power will help the nation, save oil, provide cheap power. But go back to the question: For whom? For the benefit of those who will profit from it. Why not set these up in areas where it will not affect the cultural minorities. Government should respect their values. Same as in Bataan. People were promised jobs, but had no skills. So skilled labor from Manila were imported, people there suffered: no land plus no jobs. Does this free trade zone help nation? Materials come from abroad, thus only provide jobs. When cost of labor goes up, pull out investments. This is the same as banana plantations.

Bishop Ignatius Lobo: Position of Philippine balance of reserves and what is the Judiciary’s

position here.

Senator Jose Diokno: Our exports is less than imports. In 1976 $1 billion trade deficit, 1977 $4.6 billion. Not true of volume.

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Central Bank: country’s net term s of trade, index has suffered because of unfavorable condition from 87.8% 1972 base year, country’s net term of trade index receded by 11.5% to 77.7% to maintain same level of income, 120% of what we exported last year.

Judiciary: Pres. Marcos eliminated independence of judiciary thru simple process. Demanded resignation of all members except members of Supreme Court, but new provision of Constitution, said he has power to make appointments.

Supreme Court members have been appointed by Marcos either before or during Martial Law. In 1973 first months of Martial law, 6 members of Supreme Court ruled that new Constitution which legalized Martial Law, not ratified by the people. Nevertheless this is a political question one which we had no jurisdiction. Within 9 months after that decision, remaining 5 took an oath to abide by the Constitution.

Bishop Nobuo Soma: Why government take in these investments that will not really benefit the

people?

Senator Jose Diokno: Simple questions but difficult to answer. I have suspicion, no proof. My suspicion is that improper consideration imposed, why allow something like this that will involve pollution, something that Japan no longer allows in their country. Somebody must be making money out of this. Some Filipinos will make money out of this.

Another is the good seen in the increase in GNP. Even if done by Japanese capital and is exported, still show GNP increase. Marcos can claim industrialization. Only few can see that the whole thing is mechanized and does not employ too many. They also argue that presence of Kawasaki will develop Cagayan Port into an international pot. So will create another Free Trade Zone. We go back to same question: for whom is the development: Why do we allow pollution? There is a conflict of 2 philosophies of development. Marcos said to a Conference: “export your pollution to us, we don’t care”, and speaking for ASEAN.

Fr. Edward Malone: Speaking from the outside situation but in touch with journals, it seems that

leadership of Marcos is accepted. Mandate gives show that people stood by Marcos. The Church has not been able to mobilize the people. Lay persons have been ignored in this thrust for social development. A bishop from Saigon “the Church must make a positive contribution with a very hostile situation, the morale of the people.” Push for democratization and conscientization within the Church. The task is to attract people to the Church to the Kingdom of service. There is a confusion as to the role of the Church: for we are too much or too little?

Senator Jose Diokno: I accept the position to attract the people to the Kingdom of God. I’m

biased against Marcos. We will not know if people are for him or not unless we have a degree of freedom. I feel people do not support Martial Law, but my impression is that they’re opposed to Martial Law. But they’re worried what will happen if Marcos goes, could be the First Lady or general and fear that they maybe worst.

Although technically parties were not outlawed, but in fact we’re completely dismantled, frightened them, attracted them – and so a legitimate organized opposition does not exist.

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Fr. Ed Malone: Church has tremendous role here. We have to consider conscientization within

the Church and into the body politic. Need to appreciate the need for fraternity, equality among the people of God, then it flows to the rest of the body politics.

Senator Jose Diokno: No quarrel about this. In fact Church is involved through the Bishops-

Businessmen Conference.

JUSTICE – LIBERTY – LIBERATION

AS THE AXIS OF SALVATION

5. Theological Reflection: Fr. Samuel Rayan, SJ

JUSTICE – LIBERTY – LIBERATION

AS THE AXIS OF SALVATION

1. Our historical experience of injustice and oppression, of enslavement and unfreedom; of much

in our hearts, traditions and structures that dehumanizes, diminishes, humiliates, dispossesses, marginates man; of mechanisms and actions by which people are prevented from being themselves and realizing all that they can become and create, by which they are handicapped and underdeveloped. The use of ‘underdevelop’ as a transitive verb: “How Europe Underdeveloped Africa” is the title of a book.

2. The bible makes this experience its starting point and presupposition; and presents God’s

saving intervention in word and deed as liberating action in favor of justice and liberty. Liberation is the axis along which salvation moves and realizes itself in human history. Liberty is the concrete form of saving grace, and the history of liberty is the history of grace and salvation. And this history is identical with the history of man’s becoming himself fully and finally in attaining the human stature of the Man Jesus.

3. The exodus: a situation of oppression, injustice and subhuman conditions of life. God’s

compassion and protest. God proceeds to organize a revolt and a struggle for liberation. “Let my people go.”

(a) A political, economic and cultural liberation; also religious: “Let the people to go offer a

sacrifice in the desert’. (b) Revolt, struggle, conflict, bloodshed; the primacy of liberty which constitutes the human. (c) The experience of liberty, self-identity and responsibility as the basic experience of the

Divine, the place of Revelation, and the beginning of Salvation history.

MODERATOR: 1. Steering Committee meeting over lunch. 2. Laundry bag found 3. Thanking Senator Jose Diokno

ANNOUNCEMENT:

1. Timetable: Take break, then go straight to our workshop. 2. Workshop: questions will be given to each chairman of workshop. No

need to report all, but only the questions left hanging. This is what we will discuss in plenary assembly.

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(d) A new kind of God whose interest is not in temples and liturgies and priests for himself, nor in the wards and pleasures o the great, but in the plight of a group of slaves, their liberation, humanity and future.

1. An agonizing question that rises in this context: was Israel’s conquest, destruction and

subjugation of free peoples God’s plan and will? Was it in the plan of Moses? Or was it the doing of Joshua against Moses’ instructions? Has that something to do with the disappearance of Moses in mid-journey and the take-over of leadership by a soldier?

2. In the Law, in Leviticus and Deuteronomy, provisions are made to safeguard liberty and

egalitarian traditions, to prevent accumulation of wealth or power at any single or few points, to avoid classes, kings, standing army, etc., to return alienated property, to humanize cruel customs, to protect the orphan, the widow and the sojourner, to eliminate misery. “There shall be no poor among you.”

3. The prophets:

(a) resistance to institution of kings and formation of standing army precisely in the name of

people’s liberty and of egalitarian and fraternal traditions. (b) fearless criticism of kings, their policies of faithlessness, their acts of injustice. (c) the prophetic presentation of the history of kings as a progressive deterioration of the

quality of life before God in every respect: loss of purity of religion, loss of unity, of identity; destruction of the nation, of the city, of the temple; captivity; “not-my-people”; a return to Egypt, forfeiting of liberty, forfeiting of salvation.

(d) the split of David’s kingdom in the time of Rehoboam precisely because of the king’s refusal to remove the yokes and scorpions of oppression and slave labor.

(e) the strong denunciation in Amos, Micah, Isaiah… of differential wealth, of the oppressive rich, of luxurious consumerism, of high living at the expense of the poor, of the misery of the poor, the exploitation of the powerless. The call to return to the path of grace and the axis of salvation by national rededication to justice and equality and liberty.

(f) the restoration from Babylonian captivity, the new exodus; the fresh experience of a socio-political-economic-religious-cultural liberation, which was at once an experience of gods saving intervention. Once more, liberation-liberty is seen as the axis along which salvation proceeds.

4. The Gospels:

(a) Lk. 4.18 – Is. 61.1: Jesus’ first public word, his manifesto, the program and meaning of his

ministry. Good news of liberation for the downtrodden, the imprisoned, the blind or blindfolded and the poor. The word is then realized in a series of liberational services.

(b) Liberation from death and all the forces of death, hunger, disease. All the 4 Gospels have a resurrection miracle each.

(c) Liberation for life: the biblical scheme is: from non-life to life, from life limited and restricted to life’s fullness. Cf. Gn 1; Jn 5; Jn. 10.

(d) Liberation from captivity of every kind; exorcisms of the satanic and the demonic in structures of the mind and in those of society; fears, superstitions, inhibitions, traumas, complexes and every alienation through which people had lost their identity.

(e) And from the prisons of social traditions and taboos that forbade friendly association with Samaritans, publicans, sinners, and everyone considered ritually impure.

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(f) Liberation from the powers that be: from high priests, Herod, Pilate, and the socio-political religious symbol, the temple. These are publicly denounced and their authority torn down before the public.

(g) Liberation from the law, the torah; the violation of the Sabbath; Sabbath is for man; when you bring your gifts to the altar and remember your brother has a complaint against you, put down your gifts, go, first be reconciled; attack on vows and oaths and on traditions of ablutions.

(h) Liberation from conceptions of worship as localized, temple-bound, priest-ridden; worship in spirit and in truth, not in Jerusalem or Gerizim.

(i) Liberation from greed, from the taste to amass wealth, from lack of concern for others. The rich fool of Lk 12; the damned dining man of Lk 16; the insight of the dismissed steward into the meaning of wealth as means and medium of friendship and fraternity, Lk 19; the invitation to the rich youth to sell everything and follow Jesus not in order to enter eternal life, but to be Jesus’ co-worker in the Gospel in reversing values and life-styles by which many are made poor while some get rich. The call to opt for poverty, to give and not grab. Cf. the Sermon.

(j) Liberation for sharing and building community of free men. The give, lend, etc. of the sermon; the bread story of Mk 6 and Jn 6; the sharing by which people relate to the person of Jesus and to the kingdom of the Father, Mt. 25.

(k) Liberation from egotism, all self-seeking, self-centredness, clinging to self instead of going out of self in forgiveness, love, sacrificial living, and cross-bearing for the sake of God’s plans for his world. Salvation grows with liberation from all restrictive and oppressive structures of mind and heart as well as of society and religion.

5. This axis of salvation continues into the acts of apostles. See the liberational aspects of the

council of Jerusalem; of the intervention of Paul in freeing a slave girl with a clairvoyant spirit, had lost her identity and was used by her masters as a source of income, A 16; or the liberation of people from idols at Eppesus, A 20. in both cases, the ministry of liberation leads to trouble. The sending passages in Mt 10, Lk 9 and 10 enjoin liberation as part of the mission, and presents liberational mission as costly.

6. The end is total liberty: death, mourning, crying, pain, tears shall be no more; all that is insecure

and restrictive shall be abolished: no night, no sea. All wealth is common possession; there is no grabbing, thieving or hoarding: the city itself is made of pure gold and pearls and precious stones. The tree of life stand laden with fruits all the seasons and months of the year. No prohibitions. The city’s gates are never shut, and there are twelve of them. Complete freedom, salvation complete. Rev. 21-22.

7. Liberation is meant to make us free and enable liberty to be itself, and realize itself

progressively. This is had through self—liberation from all determinisms of animal heritage, social traditions, religious impositions, external laws, and egotism and inertia, the tendency to follow the line of least resistance, submission and conformism instead of living from inner convictions in creative responsibility.

Liberty is the power to love and give oneself wholly to others; and love is the realization of self-determining liberty. And love is what humanizes and saves. Liberty is salvation and grace. The task of the Church is the promotion of love, of grace, of salvation, of the authentically human, of liberty by which man will determine himself and refuse to be managed by anything

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outside himself, by which he will be responsible for his own life and give himself a destiny and make his own future and history.

Liberty-love is communitarian and social. No man becomes man or becomes free in isolation. It is through interactions and interrelationships that we discover and determine ourselves and grow in liberty, love and humanity.

8. Task of the Church, the task of the Gospel of Jesus: to liberate people, to promote liberty, to be

a home of freedom; to enable people to discern, reject and revolt against all enslaving and oppressive forces. To be the sign, presence, and voice and experience of freedom on earth, and enable men to build liberty and a free community of men. The Church will give thanks for the service of freedom it has been able to give to people down the centuries: liberation from many fears and conditions of human degradation; and will be converted from its attitudes and structures of unfreedom; it will examine its authority patterns, the centralization of power, paternalism and hierarchism; its imposition of things through threats and fears of various kinds; its demand for things and acts with little regard for inner freedom, conviction and the quality of heart and life; its role of acting as tranquilizer in colonial times and situations of injustice and oppression; its own complicity in the suppression of dignity and freedom for many; its fear of Christian’s initiative, creativity, and critical maturity.

6. Workshop Reports

These reports were answers of the small groups to this question: “It was said this morning that the Church can either help or hinder the development of peoples. How does this apply in your country?”

GROUP V === Reported by Bishop Soter Fernandez

1. Whether the Church should set up parallel institutions and thus take out from the government the responsibilities of setting up health, education and other services.

2. How can the Church in the international level help in local human development?

GROUP IV === Reported by Bishop John Mackey 1. We’re faced with 2 alternatives: Human stagnation without development and materialism owing

to economic development. Is there an in-between? GROUP III === Reported by Bishop Julio Labayen 1. What is the specific role of the Church in the economic and political fields, in the light of her

task of promoting total human development? - To what extent does the Church influence economic and political decisions given its

majority or minority status in a given country. 2. What policies should be adopted for the issuance of Episcopal Conference Statements on Socio-

Economic-Political issues/situation given the pluralism of orientation and approaches? 3. Can the Church do justice to her task in total human development without considering

economic-political-social realities? We answered this No!

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GROUP II === Reported by Bishop Simeon Pereira 1. How does the Church justify basic sympathy for social justice issues without being identified

with Communism? GROUP I === Reported by Bishop Marcus Fernando 1. In situations where Christians are very few and where according to particular religions and

traditions one should not be involved in worldly affairs, would the Church endanger her very existence and go against the expectations of her people by spearheading action that can be interpreted as intervening in politics.

2. In situations of conflict how should the official Church act in order to remain true to the commandment of Christ to live everyone. What is the stance of Church in the event of possibility of violence.

7. Open Forum

a. On Group V, No. 1 Question

Bishop Mackey: See question in terms of history. Church set these up where government can’t do it. With affluence, government set these us. So Church should move into areas where it is still neglected.

Bishop Jesus Varela: Support Bishop Mackey. We have to continue with institutions if we are

still relevant. But if with this institutions we have greater possibility of development, then go ahead.

Bishop Julio Labayen: We are moving into new consciousness of Church of poor people.

Question is move to keep institutions while responding to responsibilities, that is, such institutions to cater to the masses. I think with our new consciousness not just keep on or let go, but be critical with orientation of institution in a given place.

b. On Group V, No. 2 Question

Bishop Nobuo Soma: Need for brotherhood. Bishop Nicolas Mondejar: Ask for clarification of terms, Church of international level as

Church of Rome, then this would be an area of social action. But if this include funding agencies – Misereor, Missio then they continue funding and fostering social doctrines of the Church and sending technician for total human development program, and also work for human rights.

Fr. Ed Malone: When Bishop Tji was imprisoned, the Church Conferences provided support.

In terms of these needs, international Church be asked to provide support. Bishop Ignatius Lobo: Give aid to poor churches. But aid be sent on a partnership basis. Aid

may not be relevant. People of the place should be the ones to decide. Bishop Julio Labayen: With Bishop Tji, this was an individual case but also have other cases.

In the context of today’s situation, our Conferences should begin to reflect on their

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responsibility vis-à-vis foreign policy of their respective governments. The responsibility to talk to their governments to discuss policies with foreign implications e.g. human rights, economic exploitation and the like.

Bishop Marcus Fernando: It is also important that we have a mechanism to make check-ups,

what dictators really fear is international public opinion, and like to see their position legitimized and the Church can be used for this.

Bishop Julio Labayen: The Kawasaki case here. Our Justice and Peace communicated with

that of Japan. Then Japan Commission acted on their own public opinion after exchange of visits. This is being tried out now with Bishops of USA vis-à-vis US aid, human rights.

Bishop Bunluen Mansap: Solidarity of our action affect us. I would like to draw our attention

to the aspects of human development within local and international spheres. It is important that we move towards partnership e.g. APHD. We discussed fellowship or partnership in human development. We need one another in the task of human development.

Bishop Mariano Gaviola: In the international level, Holy See is represented at UN, FAO and

conventions/congresses of UNDA. What I observe in this is that there is no trickle-down effect to local Churches. If local Churches be enlightened on issues in these international duties, maybe would influence their government representatives. We have experienced here in the Philippines, a lot of influence in terms of participation of Church agencies in national and international levels, e.g. Habitat: on the other hand, Church funding agencies are involved in human development. If their funding would present an image of projects supported by local Church itself rather than dissipate to groups not known, there would be lack of weight as far as influence is concerned.

Bishop Ignatius Lobo: The Church from Rome should not set up agencies when hierarchy has

no say in the matter – thus become counter agencies not giving good image. Bishop Julio Labayen: Last general assembly of Caritas Internationalis we were considering

budget of Caritas Internationalis and one of the biggest item of budget was maintaining representation in international conferences of UN, FAO, etc.

There was a suggestion to cancel this item for there is already representation of the Holy See. But somebody said that this representation is of different character, e.g. diplomatic, rather than being voice of people. We should be clear on the diplomatic corps of these representation.

Fr. Luis Hechanova: Recent practice of Caritas since that time. Continued to maintain representatives, but they also move around countries and find out who has knowledge on certain issues. These persons are then invited in the name of Caritas.

Bishop Julio Labayen: Would like to commend the action of Canada and Australia in

preparation for UNCTAD IV. They brought to the attention of UNCTAD the problems of the third world.

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Bishop Marcus Fernando: Soon after UNCTAD, I heard a talk of somebody coming from there. Aside from contribution of Church, great deal was done with unofficial Church groups who stayed around the Conference, who gave positive contribution.

Fr. Luis Hechanova: We don’t want these questions to disappear. So these questions will be

looked into tomorrow. Schedule: 6:00 - Liturgy 7:00 - Supper: Bishops-Businessmen will join us to show slide show on BBC,

then go on to discuss other things.

Request of Bishop Gaviola to give Fr. Malone chance to discuss FABC. Before BBC, give Fr. Malone time.

Slide of Kawasaki.

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MARCH 7 – Monday Morning Schedule

7:00 - Breakfast 8:30 - Morning Praise - Sociology of Poverty, lecture with open forum

By: Mrs. Mary Hollnsteiner Institute of Philippine Culture Ateneo de Manila University

10:00 - Snacks 10:30 - Continuation of Open Forum 12:00 - Lunch 2:30 - Workshop 4:15 - Reporting

- Snacks 5:00 - Theological Reflection led by Fr. Adolfo Nicolas, SJ 5:45 - Break 6:00 - Special Liturgy 7:00 - Supper 8:00 - Slide Showing Free Evening

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1. Morning Praise - Led by Bishop William Murray

2. Announcement:

a. Materials Distributed b. Corrections made of list c. Effort towards maximum participation of all participants. Those with difficulty request others to

help them. Language not be made a hindrance in participation. d. Introduction to the Resource Person -- Mary Hollnsteiner

Education A.B. (sociology and anthropology), Cornell University, New York M.A. (sociology), University of the Philippines Ph.D. (social science, honorary), De La Salle University, Manila Current Designation

Senior Research Associate (and former director, 1968 – 1977) Institute of Philippine Culture; and Full Professor, Ateneo de Manila University Membership in Organization+ Philippine Ecumenical Council for Community Organization (PECCO) Board of Directors Ramon Magsaysay Award Foundation Member, Board of Trustees, 1974-1978 Ateneo de Manila University Member, Board of Trustees, 1974-1977 Philippine Sociological Society Member, Board of Trustees, 1957 – present Consultant to UNICEF on Urbanization, the urban poor, situation of women Personal Data

Birthplace: Manila Civil Status: Married to Helmuth Hollnsteiner; 5 children Publications The Dynamics of Power in a Philippine Municipality, 1963 People Power: Community participation in the planning of human settlements in Philippine Studies, 1976 Numerous other articles on urbanization, poverty and development, women

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3. Mary Hollnsteiner: Talk and Reactions

SOCIOLOGY OF POVERTY

Today I would like to inject ideas on problems of poverty. Dilemmas of development in most developing societies instead of helping majority attain better quality of life, instead the majority are still on the disadvantage. Rich gets richer and poor get poorer and getting more numerous in number. Four (4) Approaches commonly used to explain why poverty exist.

a. Poverty is simply material deprivation

This is rather simplistic. This is subdivided further into

1) Absolute: People don’t have enough food, housing, clothing seen basically as material

deprivation. In developing countries of Asia, 60% are poor. In the Philippines 80% higher in rural than urban. How did this people reach this figure? Through the poverty threshold-looking into number of family members and how much is needed to feed the entire family. Take minimum nutritional intake figure – out of a basic menu, go to market as to prices and based on this, and people who don’t earn to pay for meals are below the poverty line. As a result, 56% urban and 63% rural are below poverty line. But looking into minimum decent living including income for housing, clothing, recreation, medicine, savings, the number of people who do not quality is lower, thus 80%. In most of Asia, great majority of people are absolutely poor.

2) Relative: One has to look at relative poverty. This is more socio-psychological. Many people have been deprived, but don’t know they’re poor (cultural minorities). By our standard, they’re absolutely poor but they don’t realize they are poor. Relative to others they see they have less. Then frustration comes n when they couldn’t acquire what they would like to have. In an absolute sense, those from urban are better off than rural migrants; in our study, the sense of satisfaction for new migrants more optimistic of their life in slum areas, than long-term residents who are better-off. This is because they compare themselves to their brothers in the provinces. This is because they have chance to improve, and thus 95% would not like to go back to rural areas, inspite terrible conditions. The urban-born 2 or 3 generations remove from rural areas. They compare selves to those around them with better life, e.g. clerks, teachers, the rich. Psychologically they feel deprived relative to others.

Government administrators look at this simplistically. People are poor because they’re deprived, so supply them with goods thus generates give-away mentality. Then they decide for the people; make clinics available.

b. Faulty development policy

For most of developing countries since 1955 policy has been industrialization, as reaction to colonial times. It is natural that colonies once they attain independence, desire to achieve such economy. So stress is industrialization with emphasis on urban/city. In general rapid individual growth; there will be employment, country has earnings. Eventually there is this trickle-down effect. Majority must sacrifice temporarily their well-being in order to have this take-off. This

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hasn’t happened because those who have economic control also gain control of political power and thus control w hole development thrust. Then levels of living rise, including aspirations and seek comfort in other countries. Their lifestyle attune to international lifestyle. So people don’t want to come down.

Rural Development

In rural areas in late 50’s and early 60’s, there was realization to develop rural people, so they can become domestic consumers of goods produced. To sell to them they have to have income so need to get away from subsistence earning. Need surplus, to buy goods. Thus the approach was community development, people come together harmoniously and work to benefit country. This didn’t work, even if you change attitude of rural people, you still couldn’t move because no credit, agricultural technology. Early concept of people; self-reliance, led to emphasis on local government. If people have more say, if they get part of taxes, they would improve. However, if no resources, couldn’t get very far. Move towards self-reliance through community development and autonomous village government. But also need to increase agricultural productivity. In the last 5 years it has been realized that this is not enough. Thus the need for equity, if people don’t have enough share, not much will happen. Thus land reform was to have farmers own their land and control. “New” rural development, which is equity-oriented. However, not just focus on small landholdings but have plantations fort export through agriculture-business techniques. Modern technology would improve productivity thus country have more money leading to better foreign exchange to import goods. Need of this buy capital goods. Still not helped because migration to cities still occur. Annual average increase in Asia is 35%, although individual cities could go up 5% or 6% increase so population may double in 10 years. This approach is capital-intensive and could generate employment but not too much.

Government sees equity in terms of land reform for basic crops. This could result in tension among government agencies, not very integrated in terms of their objectives. Land reform in the Philippines has been only corn/rice but not, sugar, coconut because of the need for dollars.

Bp. Nobuo Soma: How about farmers coming together to farm together. Mary Hollnsteiner: This is a new approach in terms of cooperative farming. If there is enough interest to encourage this, this could provide another approach. This approach not taken too seriously, because of certain interests involved. Fr. Ed Malone: There is an experience in commune farming in China. In this approach, have they tried tenants/workers sharing in profits. Mary Hollnsteiner: There have been attempts, but it is so complex. It has many constraints involved, because local elites are not willing to release certain controls. Fr. Luis Hechanova: Some businessmen try out profit-sharing, because other businessmen suggest “loss-sharing”, during lean year of economy. When they share stocks of company, they are non-voitng, i.e. cannot participate in voting for policies.

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Bp. Nicolas Mondejar: Government pushed Samahang Nayon. In our area this was a failure. Is this a failure in the national scene. Why did it fail? Mary Hollnsteiner: Samahang Nayon is failing; the ones who make up basic Council are still rich farmers, thus interest of local farmers are not considered. There are more people who have no land, hundreds of them who are running this program. Bp. Marcus Fernando: Land owned privately, but government decides on things that cuts down on initiative. Finance-wise better for farmers to plant rice, but government wants to export sugar. Government insisted on growing of sugar, along with rice. Bp. Simon Fung: People in our area have been trained to improve agricultural technology and also marketing system?

Mary Hollnsteiner: In Southeast Asia it is quite widespread that those who handle small scale business are the women. Men are left to handle production, but women handle the money. It is unfortunate that in development policies, men must handle economic planning and do not accept the fact that women handle resources, trained to save and handle money more efficiently. Men tend to spend money unwisely. If we examine this sociologically in an economy which is subsistence, the way is to survive through the help of one another – e.g. through families, patron landlords. So make the right alliances to have a network to help you. Male role is to develop these ties, maybe wasteful; it has important role, to develop ties for survival. So women are left the task which are mundane on the money side, which is really little. The learning is not just to follow the “firm” model but look into the farm reality, where women’s training could improve on what they are already doing. In a program that does not consider this, we miss out on a rich resource. Bp. Darius Nggawa: In Asia where there are dual societies, in feudal societies, groups do not compare themselves. Mary Hollnsteiner: How much do people have control of their future. This is now part of the new meaning of development, that people have a say.

Bp. Darius Nggawa: In the area of equity, there is no equal distribution because we are clannish. Would you point out when this is wrong, not only what is wrong, but as to the why is it wrong. Maybe wrong in the manner this has been handled. Mary Hollnsteiner: People learn from previous mistakes. Abp. Gregory Yong: Would like to go back to definition of poverty. Where’s the priority to combat this. Mary Hollnsteiner: Instead of investing in tourism, etc., provide people with basic needs. Basic needs has expanded due to equity needs. These levels of needs are: a) Personal consumer: Food/clothing/shelter b) Access to Services: People have right to education/health/recreation c) Capacity to produce goods and services through appropriate technology, using developments of

local, native ingenuity, using what resources are available in more creative ways.

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d) Productive employment: high enough output and pay level and equitable pay and allow him to buy basic consumer goods. Pay a salary to be enough to have a buying power adequate for needs. People getting poorer because of in inflation.

e) More participation in policy formulation, decision-making and implementation. In government circles, this is a new concept. People have share in making policies especially in local levels. Before it was assumed that if you’re educated, you know more than anybody else. It is hard on people called on to provide expertise to be told by ordinary people what should be done, maybe even more superior that their own.

People in Tondo say: “We are not against technocrats, because we cannot lay out roadways, can’t build canals. But we know what we want. We want to choose engineer and architects. Then tell them what to do. We want the same privilege to tell them what to do, and we do the hiring. We’ll tell them what to do according to what we decide.” Bp. Francisco Claver: Question is not what, but why. Program of Samahang Nayon, what is alright but why is wrong. Use coops to control people, in Church to liberate them. Then how coop is imposed from top, Church is from the bottom, development of the people, the why and how should come into the picture.

Mary Hollnsteiner: Interesting thing is that government officials say it’s for people, but in reality what is the priority? And what do people get. This is also in terms of top-down approach, versus bottom-up planning. Government talks about bottom planning but their approach is top-down. Bp. Jesus Varela: Most technocrats I talk to or read about have narrow view of development. But there is a wider view, and so need to widen bottom up approach. Mary Hollnsteiner: Irony of technocrats – from urban; or if from rural are moved up in society become part of urban – cannot understand anymore rural realities.

c. Unjust social-structures that concentrate power and resources among the few

If an ordinary citizen take case to court, probably court proceedings are in English, and poor person cannot understand what’s going on, thus get victimized. The legal system is based on Western laws, often in conflict with customary laws. In every country that has land reform there is commitment to compensate the landowner and the tenants have to pay. This is constitutionally set up to favor those who are already on the advantage. In large rural areas, people have been living only to learn that somebody has acquired a title; even if by custom law, that is their right, if you occupy and use it – you have right to it. This concept not put into the law, thus people discover they are squatters, and thus become law-breaking citizens. Legal institutions are biased against the poor. Standards for housing are set by government, and if you don’t live up to it you can be penalized. But 85% living in houses below these standards, and can be evicted because of this. Financial institution of dual society: modern market or formal sector but also have the informal economy which consists of people in subsistence living; people create their own jobs through small scale selling, scavenging. In every major city of Asia, 50% are people involved here. They don’t get any support. Only now that they are acknowledged and be allowed credit. We discovered in our study that not one has borrowed from bank but from relatives. When we look at security system record, for housing loans, if earning below PhP600 not eligible for housing loans, due to a minimum standard that housing should cost PhP50,000. Below PhP600, cannot

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pay. Then we discovered 85% of those contributing cannot borrow loans, so they are financing 15% who can afford. This is the irony of our financing institutions set up according to developed economy’s standards. Not even 15% can get loans, because finances invested in hotels. Even middle class cannot borrow for money is not available. GSIS money is now invested in Philippine Airlines, outside of 4 hotels. So it’s a question of priorities. Presents an image of modernism comparable to other big cities of the world.

Bp. William Murray: Can the contributors get any other benefits?

Mary Hollnsteiner: Upon retirement get very little retirement pay. Personal loans are available, but very small and take time. Another aspect here is access to resources. Little people, little access, too much time before getting very little - whole set-up is over centralized, and even infinitesimal decisions are made in the center whose power is centered. Bp. Jesus Varela: What is your finding on success/failure of rural banks. Mary Hollnsteiner: Rural banks are privately owned subsidized by government and controlled by local elite whose interests are not necessarily shared by smaller farmers.

To get a job, need education. Lucrative position given those who have educational advantage. Educational system bias for those who can afford, for the modern sector of economy. In health, emphasis still on hospitals rather than preventive. Hospitals in urban mainly for those who can afford.

d. Profit-oriented capitalist economy

As long as this exist, some capital goods have to be left idle for the good of the economy. We can no longer accept this. In the international order, if the same system exist, Nyerere said “we can only re-distribute poverty in our country.”

Approaches to changing this

1. Organizing the people so they can demand for their rights, to pressure the existing elite to surrender part of their power. How to organize on the basis of small communities? Community development approach of 50’s and 60’s tried to do it but mode was cooperation, but did not challenge power elites, hierarchy of society. If this is done, cannot have share. Now there is trend towards more conflict-oriented organizations, or conflict-oriented confrontation approach. People are organized in the way of making people aware as to who control the factors to change the situation. Once identified, confront these people to look at issues, thus issue-oriented rather than project-oriented. Community organizer doesn’t have a program, this is determined by the people.

a) People identify their problems in an evocative manner. b) Then confront people/office seen as changers of the situation. Feature of this is that

process of learning how to talk, how to handle people in authority. Process also is to talk to people as people and experience this process as groups. Strategy is to get people together. Individually people are powerless, but together they can have strength to confront one person in authority. They don’t make requests, they demand thus rather

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militant. This can be a shock to those in authority, who get scared, angry and call these people communists.

This is a process of learning by doing. Half of the battle is the inner conviction that there is power in being collective. But this can go far, depending on how it is handled. Conflict is not necessarily violent. There is deliberately a controversy generated and has an emotional involvement.

Bp. Jesus Varela: Some problems people have is that it isn’t of Asian temperament. What do you say about this? Mary Hollnsteiner: Values follow realities of social structures. The very same people disadvantaged have been brainwashed to accept it as part of tradition. Tradition of conflict has gone thru the countries. To see that conflict/strong argument fighting is not Asian, is to overlook a strong reality. Argument is not valid. More people get into this, they feel comfortable in it, don’t see the contradiction. If they feel at ease once going thru this, then no conflict with Asian ways. Bp. William Murray: Give us an idea as to its success. Mary Hollnsteiner: Success in Tondo, 26,000 families were to be ejected. Organizations before fought with each other. When they were organized in this way they saw their “enemy”; they got themselves united to confront him. The fact is that the people are one in demanding for land. Fr. Luis Hechanova: There is a program NASSA is encouraging, called BCC-CO. Explained this methodology and gave an example. Mary Hollnsteiner: Basic steps in the Community Organization Process: 1) Identify issues 2) Decide what steps to take/tactics 3) Role play the action 4) Take action/mobilization 5) Action-reflection 6) Identify next step Fr. Samuel Rayan: Strong in India. Sense of dignity and respect even for urban working class and Harrijans. A program was set up using this methodology. Mary Hollnsteiner: This model is very much like labor unions, people not only confront, but demand and negotiate. So not different from labor-management seen in 1920s. Same argument being used now like those of 1920s. Principles are same but tactics are different. Thus less fear if we realize this. Bp. John Mackey: Analogy suits here. Class improvement in 1920s, came through Methodists. Out of their chapels, various institutes for adult education that facilitated labor unions, change situation without violence. This looks like the way for third alternative. Bp. Bernard Hubert: Go further with analogy. The effect of media. A study discovered that thru mass media go from close to open minded attitude. Being in a society of mass media, the medium is

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the message. People are able to discuss and be responsible, thus we should surely reach this. If we don’t do it, other people will use it. Bp. Francisco Claver: Conflict approach is essentially dialogue with people who ordinarily could not listen to you. Danger is that when people become issue-oriented, they look for issues and look for anybody to become targets. This issue approach tends to be less critical, thus on going process of issue-orientation should be critical. Bp. Julio Labayen: Further development of this program is to bring in expertise of critical analysis, that issues are real not artificial. Since are in structures and institutions this becomes structural and institutional analysis. When Fr. Arevalo mentioned relation between great and local Church highlighting the lack of communication and negotiation to bring an integrated whole in terms of a new relationship. There is reality of conflict, unless problems cannot be resolved. If we talk about collegiality of bishops work toward integration. But need to go through crisis towards a participation towards integration rather than fragmentation. How to strategize is another question. Bp. Guy de Roubaix: I am interested in harmony and peace. When I see myself in France, labor had not obtained anything by dialogue, but by pressure, because rich would not just yield to requests. This is common tactic we use, but I don’t know how this can work in Asia. Fr. Ed Malone: Presbyterian facilitated process lead to use of “grassroots” consultation group action. While we are striving for an ideal expressed in social doctrine the danger is that we are maintaining infrastructure that are antagonistic to this approach. We have imported to Asia structures that are European , top-down still. Until we take up symbolic new structure that meet these demands, we have no way of rendering support to this approach. Fr. Luis Hechanova: It is through Community Organization that they use CO tactics on parish priests and Bishop. Maybe most liberating in terms of dependency on bishops. Priests/seminarians also use tactics leading to blow-up. Bp. Jesus Varela: Reluctance of Bishops is taken in context of Martial law. Before no strong feeling in our involvement through Federation of Free Farmers and labor groups. This attracts government attention due to national security. Because of this, some bishops also who are by nature wary of conflict in confronting the government would not get involved in program when people are picked up. Bp. Andre Fauchet: I would like to get back to what Mary Hollnsteiner said. She said we must have great faith in the little people. I find God is asking us to listen to the little people; we know God only through liberation. God has created man to His image. We cannot know men unless they reveal themselves. The question, are we Bishops listening to the voice of the poor? Mary Hollnsteiner: Ultimately people have right to decide for themselves but our responsibility to help them in this regard. Many times some groups discredit Methodology because of failure, but we have to accept our mistakes. Government says they have consulted the people. People say that government make decisions then consult us for non-essentials. People’s participation is in terms of providing cheap labor. But participation should be on these levels: 1) conceptualization of the problem, define what is the need, the problem. 2) Making the decision; what is to be done.

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3) Implementation. People will be encouraged to carry it out because they find it meaningful. 4) Evaluation (Action-reflection) Those who are specialists, where do we fit in. In the past we were the leaders. Now we are only support groups. Only the people can choose their leaders. Community approach does not stress leadership. Stress is that everyone understands issues, participated in the discussion, mobilization. This is crucial because leaders have to be controlled by people. Leaders can be bought off and their interests are lost. So people will not negotiate with leaders only, should be a whole group. So leaders don’t make deals to the detriment o the people. So it’s a new style of leadership. If we can harness people with technological expertise to support the people’s demands for their own development. This is where the Church can be a big help. Fr. Luis Hechanova: If we are with them liturgically this also is another area where we can be of support.

ANNOUNCEMENTS:

1. Tackle questions raised yesterday. 2. Fr. Nicolas: Theological Reflection 3. Kawasaki slide will be shown tonight.

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March 7, Tuesday Afternoon

Workshops on Questions Raised on March 6.

GROUP I === Reported by Bishop Marcus Fernando Question: Group I, No. 1 - In situation where Christians are very few and where according

to particular religious traditions one should not be involved in worldly affairs, would the Church endanger her very existence and go against the expectations of her people, by spearheading action that can be interpreted as intervening in politics?

- The Church has a teaching role – and a prophetic role. It is part of this role to teach her

children – even the most “traditional minded” ones – that religion must enter all aspects of life, and not be relegated to the sacristy.

- The above principle is clear. But ambiguity can arise in translating it into practices. Here enters the role of pastoral action (some might prefer the word “strategy”). Pastoral theology and action based on it is a very real and valid aspect of the Church’s activity: it is not a cover for inaction and paralyzing fear.

- In practice this means that we must seriously consider: what good (or bad) will follow

such and such an option? The scriptures offer examples of perplexing situations and the way they were faced: e.g. 1) The woman caught in adultery: the response of Jesus. 2) St. Paul in the face of slavery. (Instead of condemning the slaves to rebellion, he

approached the question at a deeper level: He spoke of the imperative of love. When Master and slave assembled around the same table for the Eucharist, slavery simple crumbled).

The above seem to imply the possibility of an oblique approach which effectively solves the problem and averts the dangers inherent in a head – on clash.

- In the life of the Church, “being a Christian” should not be an external badge (e.g. going

to Church bearing a Christian name, coming from Christian parents, etc.). Rather, the very Gospel – centered life of Christians should be a challenge, a question mark to non-Christians (why do they behave lovingly like that? Behold how they love one another). Thus there is no room for a self-justifying, triumphalist Church: rather it is a servant Church.”

- Christians thus trained, and living, must enter the mainstream of national life alongside

with their non-Christian brethren (not necessarily as “Christians”: e.g. a Christian serving in a hospital – not “a man working in a Christian hospital”), and bear witness to Christ by the tenor of their lives. (“Consecration of the world”: Gadium et Spes).

- Similarly we have to avoid the favorite pitfall of “clericalising the laymen”. If we are not

alert, the lay ministries and lay diaconate can end up as mini-priesthoods”. (Rather, these should have a non-clerical social thrust in the world.)

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- The primary responsibility for involvement of the Christian community in the affairs of the world rests in the laity. The ‘official’ Church can have a supportive role, an enabling role, in this endeavour. Moreover, the laity should engage themselves in this task in their own right – and not as mere agents of the official Church.

- If the above has been conscientiously done, the rest can be left in the hands of God. For

belief in Providence is also a very essential aspect of Christianity.

GROUP II === Reported by Bishop Jesus Varela

Question: Group I, No. 2 – In situations of conflict how should the official Church act in order to remain true to the commandment of Christ to love everyone. What is the stance of Church in the event of possibility of violence?

I. The Official Church – how to reconcile the Commandment of love in a situation of

conflict. - Conflict should not be identified always with violence: there can be conflict and still

love. - Except in a clear case where the principle of self-defense can be involved, the official

Church should always opt for non-violence. (like Christ in the Gospel). - Church must always stay on the side of the poor.

II. The official Church vis-à-vis Communism:

- Communism is not monolithic. There are different models. The Church must address Communism in its historical context and in the manner it is expressed in a give country.

- The Church must clearly articulate an alternative ideology, based on Gospel values, and acceptable (credible) to the young.

- What is good in Communism can be adopted by the Church. There are areas where collaboration is possible – where genuine good of the people is the desired end result.

- The choice is not between Christian capitalism and Christian Socialism. The operative word is: Christian.

- The Church should work toward social revolution, meaning social change. – revolution of values and attitudes.

- This social change must be done through conscientization of the grassroots as well as the elite.

- T\hen we work towards change of social structures. - The Church must not content herself with declarations, but translate these in her

praxis – identification with the poor and the oppressed. - Where Communism is identified with atheism and violence, the Church should be

careful to avoid compromise – though we may agree in the end result which is human development.

GROUP III === Reported by Bishop John Gerry

Question: Group 4, No. 1 – We’re faced with 2 alternatives: Human stagnation without

development and materialism owing to economic development. Is there an in-between?

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We felt uneasy with the question. We did not see a clear-cut division of alternatives. In most societies, both underdevelopment and materialism exist together. Also, we do not see these alternatives as essentially exhaustive. We felt that where underdevelopment has grown into materialism, mistaken lines were followed. Unfortunately, despite the tragic lessons of the West, these mistakes are being repeated in Asia. The Catholic Church offered in the recent past a more “spiritual” religion – ritualism, sacramentalism, other – worldliness. Protestant Churches played their role in capitalistic growth by emphasizing on the command of God to work hard, success in work as a sign of God’s blessing, private interpretation of the Scriptures, leading to individualism Non-Christian religious have not had a social life-centered religion. What is needed is Christian ;growth to human development. The accent must be kept on People, no on things. The Church must be concerned with and for the poor. The Church must protest whenever man is made a prisoner of an economy or a programme. Wherever the Church stands in society, it must give voice to the Gospel, and be seen not as a Church of Power and Privilege. Practice: 1. In our catechesis, liturgy, schools – we present Vatican II theology and Church life. 2. A double thrust in group formation:

- Bishops-Businessmen Committee – style group - Basic Christian Community – Community Organization

GROUP IV === Reported by Bishop Edward Gaines

Question: Group III, No. 1 & 2 –

1. What is the specific role of the Church in the economic and political fields, in the light of

her task of promoting total human development? - To what extent does the Church influence economic and political decisions given its

majority or minority status in a given country? 2. What policies should be adopted for the issuance of Episcopal Conference statements on

socio-economic-political issues/situation given the pluralism of orientation and approaches.

The Church does not have a direct role in the economic and political fields. The Church has an indirect role in so far as there is any issue that affects human person. Church in any element or group known as representing the Church e.g. Youth group, businessmen group, hierarchy. Hierarchy must speak out directly on economic issues.

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On political issues the Hierarchy speak indirectly, exhort lay people to do it. But speak out directly when there are moral and religious issues. In New Guinea, the Catholic Church unites with the Melanesian Council of Churches to effect changes in Major Issues, especially in regard to the policy of the Port Moresby University. Church must pronounce judgment on the Policy of the government in Political and Economic fields according to the Spirit of the Gospel. Church has to shed lights on total human development by teaching the official Teachings of the Church and by action in the fields in living the Social Teaching of the Church.

Specific Role

1) To teach Church members the Social Teaching of the Church. 2) Hierarchy must be outspoken and forthright in speaking about injustices in governmental

or economic policies, drawing attention of government to things not being done for total human development and unjust social structures where they exist, within her own sphere of competence.

A positive presentation – There should be a uniformity of presentation of any issue by the Bishops. Basic and fundamental to presentation of the Social Teaching of the Church is the Bishop. The inspiration of BISA, is the statement ‘The Social Doctrine of the Church is one of the best kept secrets’. We must acknowledge that the Bishop plays a vital role. We must find ways and means to help one another on a Regional and National basis. The Bishops are not fully acquainted with the social teaching of the Church. We must start in our secondary schools and especially make sure our seminarians are being taught the social teaching of the Church. Social action and pastoral action must be one. Malaysia held a seminar for all the bishops and priests for 1 month. All parishes and services were suspended to enable everyone to attend so as to be acquainted with the social teaching of the Church. OPEN FORUM:

Bishop Julio Labayen: Communism is very real in Asia. I would like to ask the French

Bishops on their own reflection on the posture that Church must take in a communistic milieu.

Bishop Guy de Roubaix: It is difficult to answer such a question especially in an assembly

of Bishops from Asia. Our search now in France is applied especially to communities in France. We’re in touch with labor world that has been infiltrated by communism in 30 years already. And Communist Party seemed to have answered questions on

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human justice. The Church has tried to reform the situation but Communist Party has changed it. In a country, where majority are Communists, this country have realized many changes. If these changes are good we agreed. Thus some Christians have been working hand in hand with communists. Some lost faith because faith was very superficial. Some of them more than 20 years have tried to live their faith even if members of Communist Party. So Episcopal Commission of Labor would like to reflect with Christians close to Communist world. We have asked them how they live their faith, we don’t have definite answer for them. If we make theological reflection we say that Spirit works in all people, including communists. We have to look for sign of Spirit in them and try to find what He’s asking from us.

Fr. Ed Malone: Not enough to say that we must be concerned about liberation or

development. Church encyclicals provide us with goals of social action. There are concrete political and economic principles that are not understood. At this point we should present Christian philosophy of our society. In communist indoctrination they set up goals, means, have instruments of organization. Indoctrination implies that those affected in communism learn these. In the Church we seem to make doctrine secret, and then remove ourselves from liberation and social development.

Bishop Guy de Roubaix: In our contact with Marxists, we try to work together in objectives

for justice in factories. But this doesn’t mean that we agree on the type of society of man that they have. There are priests, nuns, youth who are not aware of what contact with communists mean. What we try to speak is the fact that there are good things in Communism.

Bishop Jesus Varela: I would like to challenge Fr. Malone’s statement on Communism. It is

not monolithic. We cannot just have one program for whole Church, but adjust to the realities of the differences in culture.

Fr. Ed Malone: As there is variety in applying social teaching of Church, there is need for

the Bishops to find out if in their seminary social doctrine is taken up, if we have the personnel evaluate socio-economic problem of what there is and to recognize an organized set of social teachings of the Church.

Bishop Bernard Hubert: There is difference between social doctrine of church and social

teachings. Social teachings are living teachings. Church brings the word of God. Christian ideology – we can’t speak about. Many political options are available to Christians. There are Gospel values in history that have to be lived. It is important for Church not to propose models but to be critical of those proposed by different groups.

Fr. Samuel Rayan: Encyclicals don’t give us an ideology. It is too much to claim that

encyclicals give us something concrete. We still have to go back to Gospel. We don’t have specific directives but there are values in the Gospel that could guide us. What we find in the Gospel are values. Position of encyclical is that it is directive. However, encyclicals don’t give very clear directions.

Bishop Francisco Claver: Our group did not mean presenting a Christian ideology. We

seem to be always reacting to Communism – this goes back to the time when we didn’t do anything about roots of Communism. Maybe in Asia, Church should take initiative, what do we do with problems now so that Communism cannot come in.

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Fr. Samuel Truong: About the letter of the Archbishop of Saigon, and also as reaction to

Bishop De Roubaix. In my opinion there are 3 realities which are lived by 3 categories of people. For Frenchmen it’s a political problem. I don’t believe that on the part of the Church there is only one political question. In the struggle among the French people, it’s only a political struggle. I believe that Asian people have much to learn from this experience. Now in Vietnam we have different situation. Nine years under Communist regime. I was a student involved in programs against France in the movement to liberate our country. As long as we had that hope, we worked well with Communists. Afterwards the students had to choose. We lived the reality of Vietnamese community with them, worked and lived with them. Then we had all kinds of questions: Is Communism good for Vietnam. But not for us to choose. It is the Americans and other nations that decided for us. As for myself, I withdraw, because I believe that Franciscan life is another socialism, because it is life of small community but not for the poor people. We asked whether there is a 3rd way. My friends living in Saigon now, accepted to stay and work with Communists. Now there are 3 factions among them, first group choose to work unconditionally with government, 2nd faction are trying a way or trying to find out a way to work with Communists, 3rd faction is that when you walk a; distance with Communists they ask you to go further. If you want to live as Christian, Gospel way of life, there is only the gospel but no structure. The dream of these people are now between 2 things, between being refused to as Christian by Communists or vice-versa.

THEOLOGICAL REFLECTION: Fr. Adolfo Nicolas, SJ

Read from Peter Berger’s Twenty five theses: Nos. 9 & 10.

09. Socialist revolution have imposed severe human costs. An assessment of the achievements of socialism (such as a more egalitarian distribution of the good things of life) must weight these costs, case by case.

10. The critics of capitalism are right when they reject policies that accept hunger today while promising affluence tomorrow (and they are right when they question the promise). The critics of socialism are right when they reject policies that accept terror today on the promise of a humane order tomorrow (and, again, when they question whether such a tomorrow is believable).

This is a powerful book and should keep us thinking on what we are talking about. No institutional system including Church can live without myths. W\hen we are facing problems e.g. poverty, role of Church, where are we different from other groups. What can we do if Church is a majority situation? What can we do if Church is a minority situation? What and how is the Church involved in economics and politics. I will not give answers, I will re-enforce what has been said by resource persons and you. I will take two well-known areas. Church must be Church of poor, and that Church is the sacrament of the Kingdom. I feel that it is in this area of symbols, myths where the power of Christ is, and where our power should be. Ideological blocks offer myths, every revolution takes over media. “Mao”; “whoever controls symbols control revolution”. We are asked to present symbols. Symbols make us uneasy. This is what Christ did in His generation, He proclaimed Kingdom, also Jesus is the

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Kingdom. Jesus proclaims Kingdom is future, but also that it is here. Jesus says that we shouldn’t be supermarkets where we can buy salt, but to become salt. Whenever Church is losing Her flavor, many congregations set up to call to mind to the Church what is missing. Then they become symbols of what Church should be. Whatever we do, we say, our preaching – we have to be symbolically consistent. We got the Bible for inspiration. We have a process of our message reflected in many ways, e.g. Matthew’s sermon on the Mount: in mountain we have the words, on the plain the action (leper, pagan, Peter’s mother in law). Church is in the sea (always troubled), going to foreign land (namely liberation). Most of the encounters are individuals but move on to crowd, thus Christian community. Symbolic consistency: Kingdom of God if touching the individual means salvation, on community then society or masses, it is way to liberation. Christ goes to Jerusalem and confronts all symbols of power and authority. Cross has meaning if we understand the rest of the Gospel. Mark: Bread is the center-symbol of man’s life (looking for bread) to move on towards

Eucharist, as center of our social commitment. Luke: Spirit, the community and the little ones. Vocation is for the poor, the hopeless, for a

commitment, a sharing, a giving. What can we do? You have proposed a series of answers. Central point of our Christian lie is to be symbol of Kingdom. If we are to talk of Kingdom, everything related to us should reflect that Kingdom: our schools, programs, etc. Is this realistic? Maybe yes. Our message has to include joy of poor. Our structures at the service of poor. Our institutions/functions should be towards liberation (including exorcism). Role of Bishops as being the watchout/lookout for whatever disturbs human life. Function of Church: a) prophetic to be aware of the realities

b) exorcistic: to liberate once made aware. We can offer symbols. Stress this because our resource persons say that role of Church supposed to be support groups. Function where we are most supportive: provide symbols that would make them move ahead, and not those that will hinder them. Propose mass media as venue. In Japan, advertising alone is 1/20th of budget $4,160M. How to do it? By symbols. Symbolic communications! Advertising work at different levels. What works is the symbol behind. Specialists hired at level of billions to move the people. What is important in Gospel: to find out symbols. Exodus: they decide to take revolutionary action. Together with action they have all kinds of symbols. It is through symbol that Aaron keeps people together. Exile: how people keep together through symbols. So beautiful psalm, temple, family praying together. Apocalyptic times: Church become a ghetto, community divided into 2, what keep them together are symbols. Extreme situation leads to extreme symbols. What keeps little people together the anawin. Jesus comes. We read texts, little things. But we don’t see that what Jesus does in powerlessness, is that Jesus is challenging symbols (temple) and offering new symbols (bread). He offers symbol of community but first to cure all lame, the blind and together they

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go into the temple to pray. Jesus was subversive and so He was killed. But He was so consistent, His person, His community, His action: Bread/Kingdom/Community/Sharing /Life. I know that there are theologians spreading Gospel like this. It presents new picture of Christ’s dynamism. They propose that in Jesus there is also a process. Christ is consistent in His commitment. But patter ns changed. Christ becomes really successful so people ask “What is His Power?” This power turns into temptation, is misunderstood, people wanted to manipulate this power (wanted Him to at their service which provoked new situations - prestige, possession of things, money). They wanted Him to become King. This provoked in Jesus a crisis. Theologians now discover that Christ went through a crisis of ministry. They all misunderstood Him. Thus he retires and comes back to Galilee in a new way and thus no more miracles, or very few. The power in the beginning doesn’t show later on. “Then He began to teach them a new way of living.” Thus obedience, the Servant sees that the will of God is to be obeyed. Now in Jerusalem, there is the last revelation that comes, leading to evangelization, witnessing. Church all over the world is also going thru the same process. Vatican II pushed us towards crisis phase: what to do with our prestige, institution? Shall we keep them or are we going to join the people on to Jerusalem, ultimately leading us to the cross? Are we ready to take up the obedience of the cross to the very end? We are called to a new obedience. And what kind of revelation are we called to? I leave it as an open question.

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MARCH 8 – Wednesday -- Morning Schedule

1. Morning Praise – Led by Bishop Nicolas Mondejar 2. Announcements:

a. Laundry slips b. Arrangements for transportation c. Liquidation of advance during Exposure Program d. Accommodations for those staying around for a few more days e. Bishop Mondejar’s invitation to his diocese f. Accounts for mails g. Check of listing of participants h. Schedule for the day 8:30 - Morning Praise/Announcements 8:45 - Discussion of BISA IV Statement 10:00 - Snacks 10:30 - Workshop on Action Program 12:00 - Lunch 2:30 - Reporting and General Discussion 4:00 - Snacks 4:30 - Concluding Session 6:00 - Closing Liturgy

i. Drafting committee drafted first draft. Steering Committee reviewed. Second draft

finalized. We need to read the draft and get comments from the participants. j. Settle if Papua New Guinea is in Asia k. Look at meaning/substance, and not be belabored by words.

3. Changes to Statement

a) We (number of Bishops to be included: …..) Bishop Francisco Claver: Why do we want to come out with a statement? Bishop John Mackey: We ought to make a statement for 2-fold purposes: Pastoral:

concern for our peoples whom we visited who are bewildered what BISA IV is all about. For the sake of these people. Secondly, if we say we would like to influence public opinion, this is another way.

Fr. Ed Malone: Based on our experience of FABC statements: religious groups use these

statements for their own deliberations. This affect religious sisters as to where to put emphasis in their educational institutions.

Bishop Darius Nggawa: Who are we going to address; Bishops or? Fr. Luis Hechanova: Question is for whom? Bishop Darius Nggawa: Based on objectives of BISA IV. (humanization of Bishops

themselves). Are we to tell the people that we are already humanized?

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Bishop Jesus Varela: Capsulize what we have done. If we have nothing to show, 10 days is an excuse for junket.

Bishop Marcus Fernando: In favor of statement. When we go back, we’re involved in

work needed statement. Bishop Joachim Rozario: If we have statement, it makes a difference. Bishop Soter Fernandez: If we make statement, address to Bishops our feelings on

Human Devleopment. Bishop Simeon Pereira: Not against statement, but come up with resolutions, program of

action – much better. Bishop Darius Nggawa: We talk about collegiality: not only among ourselves but with

other priests. So sharing with Bishops but also with priests. Fr. Luis Hechanova: Resolution whether a statement or not. Show of hands. In favor of

coming out – all, unanimous. No objection, no abstentions. Tackle question of Bp. Pereira’s comment. Bishop Simeon Pereira: Would like to come out with program of action. Fr. Luis Hechanova: Need title for 1st part, because second part is Program of Action.

Reflections as sub-title? Bishop John Mackey: In favor of title? Fr. Luis Hechanova: Leave it to drafting committee. Fr. Ed Malone: Suggest considering 6 and 7 lines, continue a policy of saying things

that BISA and OHD used. Because our meeting is for evangelization on social action.

Line 10 – 11: Instead of Communist, use Socialist

10 : from Communist to communist and some Socialist countries (carried)

12 : this to “their” (carried) 10 : Brother Bishops (carried)

4 : that to “what” (carried) 13 : our first step in Asia was to spend 6 days with the people.

Frs. Malone/Hechanova/Bp. Fung: Leave it to drafting committeé to bring in the idea that it was a short visit. Also be more specific, and avoid generalization.

Line 16: Theological reflection today “in Asia:. Bishop John Mackey: There ought to be something from our theology to provide us with

an exigesia as to why theological reflection in Asia is to be this.

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Bishop Simon Fung: How will theological reflection be used as springboard in contact

with the poor. [Introduction of Bishop Felix Perez)

Bishop John Mackey: Third paragraph simplifies the reality, might have reactions, certainly from people outside of Asia.

“we came to see causes… To leave it as it stands, could be rejected. Need something to balance this. Fr. Luis Hechanova: General reactions to statement of Bishop Mackey? Bishop Francisco Claver: Does not agree with tone. Rather condescending, telling

people of Asia “look you’re going thru the phase we went through.” There are other factors which Europe and States did not go through.

Bishop Simon Fung: Language needs to be simplified. Bishop Nicolas Mondejar: Agree with Bp. Mackey that paragraph does not actually

bring out the reality. Our society had had negative features before coming of the Europeans. We cannot easily blame them for it. We had our own imbalances before contact with West.

Bishop John Mackey: Just want to make point that statement as it stands is over simplistic. Need to put it in ways that laymen would understand, but also in language for elite, government officials and others making policies. Need something to make it realistic statement, rather than rhetoric.

Fr. Luis Hechanova: May we have text for the drafting committee. Members: Bishop

Claver, Frs. Nicholas, Rayan and Dennis Murphy. Bishop Bernard Hubert: Statement must be mainly from Asian Bishops, otherwise it

can be foreign. What Asian Bishops want, I will sign. Six days is short period but we saw facts. Hard to explain. We maybe wrong but we saw facts. Maybe biased visit, but stay close to the facts we saw.

Bishop Marcus Fernando: Line 22: we visited “in groups”./ Fr. Peter Mertens: On the entry for 33/34. cut out “market place” straight to consumer

society. Bishop Francisco Claver: More impact if tie up observation here with problems in their

own countries, and that same problems exist in other countries of Asia. Asian Bishops should be the ones speaking out. Bishop Simon Fung: Line 34/35: Qualify beneficiaries, into “principal”

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Bishop Jesus Varela: Line 43: “connived” can turn off people, change to “has been part

of”, or “has been party to”. Bishop Julio Labayen: Line 38/39: “intolerance” of the people’s…. Line 37: “hence” they must be coerced. Fr. Ed Malone: Line 40: “self-serving few” Bishop Nicolas Mondejar: Line 35: redundancy of markets and investors straight to

“foreign investors and the local elites” Bishop Daniel Tji: Line 23: add: same pattern if not on “same degree” Line 27/28: not only Western economic systems, not accurate because of Japan’s

involvement, suggest “classical capitalistic systems”

Line 29/30: are not always geared Bishop Simeon Pereira: Look for break. Bishop Simon Fung: Line 32: not adequately to the needs of the people. Bishop Julio Labayen: Line 49/51: add, “towards needed social change.” at the end of

the sentence. Bishop Soter Fernandez: Line 50: is “gradually” coming. Bishop Marcus Fernando: I think we should show in statement ideas that would

mention paragraph of international economic order. Introduce the idea of UNCTAD on this.

Bishop Joachim Rozario: For us we envision an ideal system. Fr. Luis Hechanova: Idea of international economic order has been discussed but not

reflected on. Fr. Peter Mertens: Problem of Asia not just Asian but global. Reason for problem and

responsibility of solving not just in Asia, but global. Bishop Simon Fung: End sentence to show an inability to find practical solutions to the

problem. Show Church concern for human rights without aligning with any ideology.

Fr. Luis Hechanova: If satisfied with this, take break, take a look at second part. Change

schedule come back to plenary session and discuss this part.

B R E A K

Continuation of Comments on Statement – Second Half of Draft Statement

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Bishop Julio Labayen: Line 1: Our primary task of “evangelization” today also “calls us” to help … This is not the sole task.

Fr. Luis Hechanova: contradictory to use “primary” and “also” Bishop Simon Fung: “the promotion of justice is part and parcel of evangelization.

Hence we support all efforts aimed … Bishop John Mackey: Don’t like synonymous use of education with conscientization, so

drop word education, or add “which includes” Bishop William Murray: Formation which includes conscientization. Bishop Francisco Claver: Bring it down to education for justice. Bishop Simon Fung: Line 4: that violates human rights and dignity, instead of “free

from… Bishop Soter Fernandez: This paragraph should be first paragraph. We appreciate

what’s happening in the world. Hence, we realize (1st paragraph) Bishop Julio Labayen: Find another word for democratic to express fully what is meant. Bishop Nobuo Soma: Propose to us “make people capable of solving problems” Fr. Luis Hechanova: Sense of responsibility for their own right. Bishop Nobuo Soma: Yes. Bishop John Mackey: “appreciate very much” is weak. Change to “we value” Archbishop Gregory Yong: “we value very much the process of organizing people into

strong communities.” Fr. Luis Hechanova: Process of organizing people is that what is conveyed? is that

outside organizers organize the people, rather than they organize themselves. Bishop Jesus Varela: “strong, self-reliant communities.” Archbishop Gregory Yong: “process of allowing people to organize themselves.” Fr. Luis Hechanova: “process by which people organize themselves” Bishop Francisco Claver: “value the initiatives of people to organize themselves” Bishop Soter Fernandez: Line 11: “We are aware that” social action … Bishop Julio Labayen: Role of social action is to face the reality of conflict, rather than

cause it.

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Fr. Ed Malone: Conflict is not violence. Bishop Francisco Claver: Conflict is not necessarily violent. Bishop Simon Fung: Self-reliance and self-determining (2nd paragraph) Bishop Firmin Schmidt: Line 15: no longer “servile and fearful” rather than timid … Bishop John Mackey: syntax of line 11/11. Bishop Simon Fung: include man as “master of his destiny” Bishop John Mackey: Unhappy with way that conflict is understood. Propose “conflict

is common element in reality where opposing values are at work.” Bishop Francisco Claver: Third paragraph: our role in this work, is support. We are

leaders, so bring this idea in. Line 19: It is an imperative of our leadership role in the Church. Line 21: It is our task to put before our people the liberating vision of the Gospel

but… Bishop Nicolas Mondejar: When we try to understand the role of the Bishop in the

Church, as leader of people leading them to Christ, it would seem to be inappropriate. I don’t know to word these to present the role of the Bishop that Gospel is not misunderstood.

Bishop Francisco Claver: This is not to define all the roles of the Bishop. Bishop Simon Fung: Line 21: Agree with Bishop Claver. Fr. Luis Hechanova: Another way of saying it is the role of Bishop to proclaim the

Gospel. Bishop John Mackey: Line 19: “serving as they ask us” to “We are to be with them,

supporting them in their needs and …” Bishop Julio Labayen: “allowing: smacks of paternalism, change to “and encouraging

them” preface the 3rd paragraph: (line 26) However authoritarian regime tends to be intolerant of people’s organization

hence such actions or movements are often branded subversive under the pretext of national security.

Bishop Daniel Tji: We’re talking of Asian context for the moment. Bishop Julio Labayen: National security fiscalizes criticisms of regime. Suggestion:

“subversive under the ideology of national security.” Fr. Luis Hechanova: Rest of sentence only to countries under authoritarian regimes.

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Bishop Bunluen Mansap: Under the pretext or under the ideology? Bishop Julio Labayen: or to under the ideology. Bishop William Murray: in the name of national security. Fr. Ed Malone: Line 33-37: ignores the fact that Catholic Church has presented a social

doctrine. As stated here, siding only with one position – Church presenting second level principles. We do have teachings in encyclicals. What we should recognize is not to propose ideology but Church ahs presented social teachings. Find this inadequate and misleading.

Bishop Nicolas Mondejar: Agree with Fr. Malone that 33-52 are misleading, ignoring

that the Church has social teachings. Why increase of Communism? Communism works for liberation of people but different from Christian. People are liberated in communism but they are regimented. If we incorporate last paragraph it will be understood as endorsing Communism.

Bishop Francisco Claver: I believe that paragraph (4th paragraph). We do have our own

vision, but not specific to say this is blueprint to that one. We leave it to people. Fr. Ed Malone: (get copy of phrasing) – quoted from “The Poor in the Church” by

Gustavo Gutierrez. Bishop Simon Fung: Christianity has ideas in her social teachings. Bishop Julio Labayen: Happy with Malone’s phrasing. Bishop Simon Fung: Line 33: “where conflicting ideologies are already present” Bishop Bernard Hubert: It is not always true. Fr. Peter Mertens: Gospel does not bring seminal ideas but values. Christianity maybe. Bishop John Mackey: Not happy with concentration on ideology. Much of development

of nations came pragmatically, then later justification or ideology. Problem now is ideology first, - this overlooks the fact that there are viable communities without ideology.

Bishop Bernard Hubert: Line 33: It is not true. There is an ideology in US of

Communists. Ideology is not always conflicting in each country. Fr. Ed Malone: Church is not to propose socio-economic-political life, but to measure

existing realities and proposing Gospel values. Fr. Luis Hechanova: Not happy because Church just reacts to what is there. One

difficulty hinges on our understanding of ideology.

- others – as a set of values

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- others as a blueprint of socio-economic-political life. Here is where ambiguities enter.

The role of Church is not to propose blueprint as such and doesn’t rule out Church role of proposing values. Can even influence people formulating the values.

Bishop Bernard Hubert: Blueprint is very concrete. Fr. Luis Hechanova: Invert the sentences. Do away with redundant sentences. Fr. Ed Malone: Last sentence comes out as a reaction. Bishop Julio Labayen: When we talk of Church’s task, use of “Church” here is

ambiguous. Deroubaix’ observation is that Communists come with specific blueprint; has accomplished them with this blueprint. People are looking for something concrete. If Church is contented with giving values and inspiration, we will have continuing phenomenon. Church and people are responsible in proposing something concrete. Church refers to people with responsibility of that which is of temporal order. This, then, is an expression of what they see is the type of society where human values are promoted.

Bishop Bernard Hubert: Hierarchy’s role is not to propose blueprint but to measure.

Church as people is a different role. Dennis Murphy: Line 48/49: Takes an active connotation. We work with people to

become aware people and make their own decisions. Fr. Luis Hechanova: Leave it to Steering Committee to rehash this paragraph. Bishop Pai: Line 42-50: First part criticizes capitalism. Second part brings with all force

a very positive disposition to communism. From line 33 onward, this paragraph prepares for next paragraph suggesting we favor Communism as model. We have come here to learn from Gospel the footprints of Christ in Church, and not to create something new. Are we expressing faithfully the work for which we have come together and the experience we had had with one another.

Bishop John Mackey: Committee should really look into this. This is a very valid point. Dennis Murphy: Committee drafted this on basis of proceedings. Fr. Luis Hechanova: First part is result of exposure program. Bishop Francisco Claver: Drafting Committee – it’s a matter of putting in, is that what

we are criticizing not to accept the other alternative doesn’t seem to be critical of other and accepting of the other.

Bishop Pai: We have criticized 1st part – capitalism and legitimate. We speak of

Communism without exposure. We should also be critical of it and opt for something that promotes human values.

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Fr. Ed Malone: I suggest that this paragraph be scrapped. Bishop Nicolas Mondejar: We talk of Gospel, but we have no citation from Gospel and

from encyclicals and recent documents of Church. This would be appropriate. Bishop Francisco Claver: On proposal to scrap this. I don’t think we should scrap it

because Red China is in our midst. We should not give favorable profile because there are negative tings. But we have to face it, cannot ignore such an enormous problem.

Bishop Pai: I am not convinced of what Bishop Claver said. All I want is to pose a

problem. I acknowledge that there is need to study Communism, we can talk about the things they have. But not an speculation but on the basis of data. This is what I propose: we state the problem or communism; stating it clearly and propose it as a subject and propose it to BISA V.

Bishop Simon Fung: Most of the countries we come from are under threat of

Communism. I suggest that we Bishops and religious leaders should not allow the people themselves to be manipulated even in the name of social justice.

Fr. Luis Hechanova: Draft Committee to take it up. We can react better to a revised

draft. Fr. Ed Malone: Recognizing Communism because of social values promoted. This

challenges us for Church to be a sacrament of Christ. Bishop Francisco Claver: Many people who work for reform are referred to as

Communists, and I propose to say something positively to say that we who are only for reforms are not communists.

Bishop Nicolas Mondejar: Not say it but do it by citing from the documents.

HECHANOVA: a) additional 2 members of Steering Committee b) goodbye to people leaving: Fr. Nicolas and Bp. Hubert c) Asia Partnership for Human Development

d) Refer to evaluation forms where to indicate comments.

Aspects: (1) exposure programme

- methodology followed - schedule - assistance of program coordinators

(2) conference proper

- content/process/techniques

- evaluation - suggestion

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March 8 – Wednesday – AFTERNOON

Bishops divided into 4 groups by random. 4. REPORTS ON THE WORKSHOPS:

GROUP I == Reported by Fr. Peter Mertens

What can be done to promote the collegiality of Bishops? Collegiality – promoting the cooperation of all Bishops. 1) National level – attune every member of Bishops Conference to social problems. Promote

cooperation of all Bishops on social issues. 2) Regional level – sometimes has more impact on a Bishop than his own Bishops’

Conference. Social Action

National Level

1. Social Commission of Bishops’ Conference spot the issues, present a program of action

on the issues to Bishops’ Conference and get a statement of Bishops’ Conference calling on Catholics for a certain line of action on the issues.

2. Organize exposure programme on national level. No action is possible if Bishops are not conscientized.

3. Organize seminars (for Bishops, priests and laity) to study more the social teachings of the Church. In some countries, priests read very little! Objection to 2 and 3: Those who need it most do not come. Are we capable of training our own Bishops?

4. Personal contacts: when a fellow bishop is our guest, invite him to the house of the poor rather than the house of the rich or to a restaurant.

5. A fairly comprehensive course on Church social doctrine with a global view pinpointing areas where issues arise – so as to make it concrete.

MODERATOR:

- Decision of Committee: Bp. Marcus Fernando and Bishop Darius Nggawa will join drafting committee.

- Steering Committee proposes a 1-hour workshop on: Concrete forms of collegiality of bishops (how do we concretize them) 1. in terms of our own country 2. regional and international level

- Possible areas to look into: a) Communication b) Social Action c) Justice and Peace d) Theology/Spirituality/Liturgy e) Formation/Training Programs

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6. A training program for secondary school children before they are exposed to Marxism at university level. Secondary school children because conscious of social questions and an answer must be given before they are expose to Marxism.

7. There are programs of training sponsored by our Social Commissions. 8. Youth movements. 9. More coordination between the teaching or the action of various committees in a diocese. International Level 1. Communications between various Bishops’ Conferences. 2. FABC Newsletter 3. Radio Veritas: in some countries, people are eager for Catholic news or for unbiased

news. Unluckily, they have no short-wave radios. 4. If IMPACT really comes under FABC it would be very useful as a “communication

center” for Bishops. Objection: Only those who are already interested, subscribe.

5. INFO (O.H.D.) only to Bishops who have had contacts with BISA or OHD, in order to avoid possible strong negative reactions.

6. Invite people to explain issues (e.g. the position of a Bishop or of a Bishops’ Conference in a certain country) to the Bishops’ Conference and eventually to each diocese.

GROUP II == Reported by Bishop John Gerry Concrete Action:

National and Diocesan Level: 1. Circulate reflections of BISA IV. 2. Curriculum content of human development.

a) social teachings of Church be included in catechetical text b) secondary schools c) seminary course d) pastoral ministry programmes e) centers of formation

3. Seminar for Bishops’ Conference and major superiors conferences 4. Encourage participation in BISA Seminars 5. Diocesan seminars for mission personnel 6. Training personnel in areas of social action 7. Promote community organization as an integral element of the basic Christian community

programme Regional and International Level 1. Neighboring Bishops’ Conferences to share in joint seminars on social action. 2. Promote on-going solidarity in action on behalf of justice and human development by

utilizing our instrumentalities, e.g. FABC, Central Secretariat, OHD, Justice and Peace Commission.

3. Exchange between Bishops’ Conferences’ pastoral statements on matters of justice and peace through the OHD.

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4. Cooperation among Bishops’ Conferences in our industrialized nations in research on matters of mutual interest in social action.

GROUP III === Reported by Bishop Jesus Varela A. Communications – Send highlights of the Conference to following agencies.

International Level:

1. Osservatore Romano and Vatican Radio 2. Pontifical Commission on Justice and Peace 3. Bp. Fauchet contacts some influential Frenchmen 4. FABC Secretary could act as agent to elicit support from Conferences outside FABC

and other international agencies, e.g. Amnesty International.

Regional and National Level: 1. Radio Veritas 2. Sunday Examiner 3. Impact 4. Catholic News 5. Catholic Sabah 6. Japanese Catholic Newsspaper 7. COR Manila 8. Diocesan Newspaper e.g. ZEALANDIA 9. Federation of Broadcasters

Diocesan Level: Communicate to broader agents of news’ dispersion. Individual Tasks: Bishop Fauchet – contact businessmen and Standing Committee in Frtance Bishop John Mackey – articles for “ZEALANDIA”

– report to Bishops Conference – Diocesan Pastoral Council and Senate

Other reports to respective Conferences and Catholic papers: Bishop Varela – Philippine Federation of Broadcasters Bishop Gaines – New Zealand Justice and Peace Commission

B. Investigate seminar programs as appropriate to each. C. Stimulate social action programs at parish level. D. Investigate occurrence and possibilities of seminars on social action especially for priests

and religious, and on national level for bishops.

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E. Awareness of need to integrate spirituality in social action and of the influence of poverty on nature of spirituality.

Bishop Fauchet – referred to statement of Asian Bishops’ Conferences in 1970 to be more on the side of the poor, to convert our own selves. Personally this is what he will do.

GROUP IV == Reported by Bishop Soter Fernandez

Diocesan Level 1. Education for justice 2. Conscientization of priests 3. Human development programme for farmers 4. Concerted action for justice 5. Justice and Peace Commission Regional Level 1. Conscientization of Bishops and Priests in the region followed by program of

conscientization for religious and lay people. National Level 1. More human development programmes 2. Meeting of priests and bishops (social dimension of the Gospel) 3. Justice and Peace Commission 4. Seminary Curriculum and human development

International Level 1. Conscientization about Asian migrants Question: Church of the poor or the Church poor?

5. DISCUSSION ON REPORTS:

Fr. Ed Malone: In terms of actual organization, try to bring together influence of bishops.

when a point on social action arises and Justice Peace Commissions would need assistance on the international level, send information to FABC and this will be disseminated at once. Bishops should also find out the conditions in seminaries how social doctrines are taught.

OHD – prepare courses readings. Fr. Luis Hechanova: You seem to confine yourself to teaching, how about contact with the

poor? More basic question – Are our seminaries still following traditional models without any serious thinking on social, cultural situation of Asia?

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Fr. Ed Malone: This is up for serious questioning. Bishop Joachim Rozario: FABC should initiate new approaches according to needs of

Bishops. Fr. Ed Malone: FABC is not allowed to substitute for action of individual conferences. It

should come from local Church. Bishop Banchong Areebarg: Could make a curriculum freely in their own country. We

could do it, even programs on social action. Fr. Luis Hechanova: Keep in mind to contact OHD for interesting conferences or efforts in

own countries. Possibility of Justice and Peace Commission of Asia coming together. Fr. Ed Malone: Informed the body that in Hongkong they are coming up with a sort of the

‘Radio Veritas’ of FABC. Bishop John Mackey: Lack of news is a problem of editors yet it should be noted that

editors are very influential in playing up news. Fr. Luis Hechanova: Brought out question on whether it is sufficient to make a synthesis or

actually pick out some to be made into resolutions and bring to the floor for writing. Decision: Synthesis in the form of resolutions.

6. The final draft of the Bishops’ statement was distributed but the drafting committee

first presented the following paragraph for votation and suggestions: Communism plays a very important role in Asia by the very fact that some 40% of all Asians live in Communist states. We are aware that Communism presents different faces throughout the world. But its Asian faces make us apprehensive although we cannot deny that they also present some positive aspects. What we have said here about classical capitalism and its myth of growth can be equally said about communism and its myth of revolution. Both hinder true human development, the one creating poverty, the other destroying freedom. The call of the Church at all times – particularly in ours – is to be committed to those who are poor not only in material goods but also in the sense of being marginalized and alienated in anyway. We Bishops commit ourselves to this task and call upon the Lord Jesus to sustain our efforts.

Fr. Luis Hechanova: 46% - 5 countries without Burma (Far Eastern Economic Review 1974): referred to “myth of revolution” – if book of Peter Berger has not been read the meaning of this phrase cannot be understood.

Bishop Marcus Fernando: change “myth of growth” to “claim of economic growth”; “myth

of revolution” to “claim of revolution” Fr. Luis Hechanova: Questionable – denies actual economic growth

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Bishop Julio Labayen: drop phrases – add: “in their historical realization” before “both

have hindered”. Since we are criticizing both from a critical attitude add: by way of criticism … about classical capitalism.

Bishop John Mackey: Replace sentence with: “We have criticized classical capitalism

because while professedly promoting economic growth it has deprived man of the just fruits of his labor. We now criticize communism because while professedly promoting liberation it has deprived man of his political rights.”

Fr. Luis Hechanova: Ask drafting committee to settle the problem. Proceed to discuss draft

paper. Asked group to read the paper silently and comment afterwards. Bishop John Mackey: p. 2 #41: add: “of” before “free speech” #48: “are” to “were” Bishop Simeon Pereira: line 29: change “demonic” Bishop Mariano Gaviola: suggest to use “deplorable” Fr. Peter Mertens: suggest to use “evil” Fr. Luis Hechanova: leave to styling committee Fr. Ed Malone: p. 1 line 28: clarification – “resource persons” to “our experts” Bishop Julio Labayen: p. 1 line 12: “presence” to “participation” Bishop Jesus Varela: p. 3 line 23: “communitarian” to “community” leadership Bishop Fauchet: p. 2: re: signs of hope, would like to see youth mentioned; emphasize fact

that the real witnesses are the people. In human development, people are more important than production of things.

Fr. Luis Hechanova: Had mentioned people of Asia earlier; plans, programs directed to

good of persons. Bishop Firmin Schmidt: line 32/33: add “responding” before “external markets” Archbishop Gregory Yong: p. 1 line 19: “immediacy” to “urgency” Fr. Peter Mertens: idea of using immediacy is to mean close contact. Decision: “immediacy” retained. Archbishop Gregory Yong: p. 3 line 21: include Bp. Fauchet’s suggestion. Bishop Julio Labayen: p. 2 line 58 on – Bp. Fauchet’s suggestion was meant for this

particular portion.

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Bishop Schmidt: p. 2 line 59: add causes and solutions Fr. Samuel Rayan: p. 3 line 23: reason behind using communitarian – “to mean preventing

rule of one man who would manipulate masses while community leadership can also mean one man rule.

Bishop Jesus Varela: go back to original Fr. Ed Malone: Do not use words that need explanation and therefore are not

understandable. Bishop Soter Fernandez: Suggestion: “participative form” of leadership

- acceptable to the group –

Bishop John Mackey: p. 2 line 59/60 to read: aware of the causes of their problems and to organize themselves in various ways to achieve solutions.

Bishop Simeon Pereira: p. 3 line 7 and 28: apostrophe after peoples. Bishop Marcus Fernando: p. 2 line 61 add “engaged” before “in this work” Bp. Mariano Gaviola: p. 2 3rd part: include why the poor are poor – because of vested

interests. p. 3: raises purest form of community organization; community organizations should be the judge of their future; line 9: extent of “anyone”; line 18: follow what people decide; line 26: to read: leave to them under the guidance of the Holy Spirit the future of our societies.

Bishop John Mackey: p. 3 line 8: “human” equality. Line 26: courageous people, sensitive

to the inspiration of the Holy Spirit. Archbishop Gregory Yong: Holy Spirit is seen in the context of a Christian country – how

about for other religions? Bishop John Mackey: sensitive to the Divine purpose in human history and willing to

pursue it. Suggestion was accepted. Bishop Francisco Claver: effects of system on people is very much part of the statement. Fr. Luis Hechanova: Need to add a sentence about Church willing to dialogue with

Communists to offer something. Bishop Julio Labayen: referred to Populorum Progression – about the Church statement that

in promotion of human development, church response is to offer global vision of man.

Fr. Luis Hechanova: refer to statement on criticism of capitalism – “has deprived” - accepted by the group.

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Bishop Nobuo Soma: page 4 line 40: not only political life Bishop Nicolas Mondejar: “human rights” better than “political” Archbishop Gregory Yong: add: “in the midst of affluence” to paragraph on criticism of

capitalism and communism. – “destroying freedom in the pursuit of equality.” Fr. Luis Hechanova: quoted from Populorum Progressio No. 13 – sharing noblest

aspirations of men … … human race; after “equality” – “in this situation the Church places itself at the

service of peoples.” Bishop Julio Labayen: bring in concept of a servant church; service by offering this vision. Thus this whole portion of the statement with changes will read as:

Communism plays a very important role in Asia by the very fact that some 46% of all Asians live in Communist states. We are aware that Communism presents different faces throughout the world. But its Asian faces make us apprehensive although we cannot deny that they also present some positive aspects. We have criticized classical capitalism because while professedly promoting economic growth, it has deprived man of the just fruits of his labor. We now criticize communism because, while professedly promoting liberation, it has deprived man of his just human rights. In their historical realization both have hindered true human development, the one creating poverty in the midst of affluence, the other destroying freedom in the pursuit of equality. In this situation, the Church places herself at the service of peoples by offering this vision. This is our vision too. The call of the Church at all times – particularly in ours – is to be committed to those who are poor not only in material goods but also in the sense of being marginalized and alienated in anyway. We bishops commit ourselves to this task and call upon the Lord Jesus to sustain our efforts.

Resolutions drafted on the basis of reports of the workshops:

RESOLUTIONS

I. ON EPISCOPAL COMMISSIONS

1. That Episcopal Commissions on Social Action, Justice and Peace and/or Human

Development be encouraged to: a) identify and do research on current social issues; b) promote theological and pastoral reflections on these issues; c) prepare pastoral statements on the same; and, d) present action programs to their respective conferences.

2. That such Episcopal Commissions work in collaboration with other commissions of the Conferences.

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II. ON EDUCATION-FORMATION-TRAINING

1. That education to justice and human development be integrated into formation

programs for children, youth, laymen, priests, religious and bishops at all levels. 2. That seminary curricula and other pastoral ministry programs be reviewed in terms

of content and methodology, in order to develop formation programs that take into account current social problems, bring out the social teaching of the magisterium and promote praxis of the social values of the gospel.

3. That formation in Christian spirituality be incorporated in social action training programs.

4. That community organization be promoted as an integral element in basic Christian community programs.

III. COMMUNICATION AND DOCUMENTATION

1. That we utilize all existing media of information which are open to the Church,

especially the press and radio, to disseminate the experiences, insights and recommendations of this Institute.

2. That Bishops’ Conferences maintain a regular exchange of information and/or pastoral statements concerning justice, peace and human development.

3. That delegates to this Institute report to their respective conferences on the merits of the assembly, and encourage the participation of other bishops in similar encounters.

4. That communications on matters of social concern be maintained - with the Holy See, especially through the Justice and Peace Commissions - with international non-governmental organizations.

IV. ORGANIZATION

That the FABC and all its instrumentalities elicit the support of the other conferences and regional federations for the promotion of solidarity in action on behalf of justice and human development.

Bishop Soter Fernandez: Instead of statement’s title being “Final Reflections” alone add “Resolutions”

Fr. Luis Hechanova: Proposed approval of text as corrected entitled – “Final Reflections and Resolutions” (text to include resolutions) Voting: 31 - IN FAVOR 0 - NOT IN FAVOR 0 - ABSTENTIONS 4 - ABSENT Bishop Guy Deroubaix: Hesitant to vote since I do not know Asia enough; but if it is to

agree with the whole body, I agree.

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Bishop Julio Labayen: expressed as final remark his thanks for the bishops coming to the conference and his hope that the Spirit of the Conference will be shared to our brothers who are not here.

Likewise Bishop John Mackey expressed his gratitude in behalf of the “visitors” to the

“hosts” and secretariat.

FINAL ANNOUNCEMENT:

Submit evaluation sheets. Supper with the Papal Nuncio and socials after liturgy.