How to Preach and Teach
INTRODUCTION: II Timothy 4:1-5
The most urgent need in the Church today is true preaching; and as it is the greatest and the most urgent need in the Church, it is obviously the greatest need of the world also.”
The kind of preaching and teaching that is most needed today is Expository Preaching and Teaching.
Paul told or better, commanded Timothy to Preach the Word!
Haddon Robinson in his book “Biblical Preaching” [pg. 18]
“The man in the pulpit faces the pressing temptation to deliver some message other than that of the Scriptures - a political system (either right-wing or left-wing), a theory of economics, a new religious philosophy, old religious slogans, a trend in psychology. A preacher can proclaim anything in a stained-glass voice at 11:30 on Sunday, morning following the singing of hymns. Yet when a preacher fails to preach the Scriptures he abandons his authority. He confronts his hearers no longer with a word from God but only with another word from man. Therefore most modern preaching evokes little more than a wide yawn, God is not in it!
God speaks through the Bible. It is the major tool of communication by which He addresses individuals today.”
The sad truth is that “true” biblical or “expository” preaching is rare in today’s churches.
John R.W. Stott says in his book “Between Two Worlds” [pg. 92]
“The major reason must be a lack of conviction about its importance.”
Many preachers or teachers lack the conviction that expository preaching is important.
Why is there a lack of conviction?
No Theological foundation:
John R.W. Stott says in his book “Between Two Worlds” [pg. 92]
“In a world which seems either unwilling or unable to listen, how can we be persuaded to go on preaching, and learn to do so effectively? The essential secret is not mastering certain techniques but being mastered by certain convictions. In other words, theology is more important that methodology. By stating the matter thus bluntly, I am not despising homiletics, as a topic for study in seminaries, but rather affirming that homiletics belongs properly to the department of practical theology and cannot be taught without a solid theological foundation. To be sure, there are principles of preaching to be learned, and a practice to be developed, but it is easy to put much confidence in these. Technique can only make us orators; if we want to be preachers, theology is what we need. If our theology is right, then we have all the basic insights we need into what we ought to be doing, and all the incentives we need to induce us to do it faithfully.”
I. THEOLOGICAL FOUNDATION FOR EXPOSITORY PREACHING
1. A Conviction About God – the kind of God we believe is determines how we preach or teach.A Christian must be at least an amateur theologian before he can aspire to be a preacher.
A. God is light.This is the message we have heard from Him and proclaim to you, that God is light and in Him is no darkness at all. (1 John 1:5)
Now the biblical symbolism of light is rich and diverse, and the assertion that God is light has been variously interpreted. It could mean that God is perfect in holiness, for often in scripture light symbolizes purity, and darkness evil. But in the Johannine literature light more frequently stands for truth, as when Jesus claimed to be ‘the light of the world’ (John 8:12); He also told His followers to let their light shine into human society, instead of concealing it. (Matt 5:14-16) In this case John’s statement that God is light and contains no darkness means that He is open and not secretive, and that He delights to make Himself known. We may say then that just as it is the nature of light to shine, so it is the nature of God to reveal Himself.
B. God has acted. God has taken the initiative to reveal himself in deeds.
Illustration:
- the created universe
- in redemption – God planned a rescue mission
Illustration:
- calling Abraham
- calling Israel from Egypt
- sending Jesus (birth, death, resurrection)
God wants to set men free!
C. God has spoken. In the Old Testament, “the Word of the Lord” came to them.
In the New Testament – John 1:14, “the Word flesh became”
Here then is a fundamental conviction of the living, redeeming and self revealing God. It is the foundation on which all Christian preaching rests. We should never presume to occupy a pulpit unless we believe in this God. How dare we speak, if God has not spoken? By ourselves we have nothing to say. To address a congregation without any assurance that we are bearers of a divine message would be the height of arrogance and folly. It is when we are convinced that God is light (and so wanting to be known), that God has acted (and thus made himself known), and that God has spoken (and thus explained His actions), that we must speak and cannot remain silent. As Amos expressed it: ‘The Lion has roared; who will not fear? The Lord God has spoken; who can but prophecy?’
2. A Conviction About Scripture.
A. We must believe that Scripture is God’s word written.
II Timothy 3:16-17
God acts, God speaks, and it’s all recorded in the Bible!
B. We must believe that God still speaks through what He has spoken.
The Spirit of God speaks through the Word of God!
Illustrations:
J. Vernon McGee - “The Holy Spirit is like a train that needs a track to run on and the track is the Bible.”
J.I. Packer - “The Bible is God preaching.”
C. We must believe that God’s word is powerful.
Isa. 55:11 - “it prospers in whatever he sends it forth to do.”
Heb. 4:12 – “for the word of God is alive and powerful and sharper . . .”
3.A Conviction About The Church.
Doubtless we have numerous convictions about the Church. But for my purpose I only have this one in mind, that the church is the creation of God by His word. Moreover, God’s new creation (the Church) is as dependent upon his Word as His old creation (the universe). Not only has he brought it into being by his Word, but he maintains and sustains it, directs it and sanctifies it, reforms and renews it through the same Word. The Word of God is the scepter by which Christ rules the Church and the food with which he nourishes it. A major reason for the Church’s decline in some areas and immaturity in others is what Amos called a ‘famine of hearing the words of the Lord’. (8:11) The low level of Christian living is due, more than anything else, to the low level of Christian preaching. More often than we like to admit, the pew is a reflection of the pulpit. Seldom if ever can the pew rise higher than the pulpit.
4. A Conviction About The Pastorate or Shepherding.
Pastor: its shepherd
John 21 – Peter “feed my sheep”
Acts 20:28 – “take heed to yourselves and to all the flock . . .”
Eph. 4:11 – “pastors teachers”
A good shepherd’s care of the sheep is fourfold:
1. Feeding
2. Guiding
3. Guarding
4. Healing
All within the word of God
5. “A Conviction About Preaching.”
II Timothy 4:1-5
I. The Charge (vs. 1-2)
(vs. 1) “Charge” – lit “to testify under oath in a court of law” it speaks of a solemn obligation.
(vs. 2) “Preach” - Greek = ‘Kerusso’ (kay-roos-so) it’s to herald with formality, gravity, and authority which must be listened to and obeyed.
Note what Timothy was not to preach!
But rather: “Preach the Word!”
How?
1. ‘Be instant’ (vs. 2) it’s urgent
2. ‘Be relevant’ (vs. 2) How? Reprove; Rebuke; Exhort.
3. ‘Be intelligent’ (vs. 2) “doctrine”
II. The reason for the charge (vs. 3-5)
Our preaching and teaching should be an exposition of the word!
“The type of preaching that best carries the force of divine authority is expository preaching”.
II. THE EXPOSITORY METHOD EXAMINED
1. Basic Definitions
A. “Homiletics”
“Homiletics is the art and science of saying the same thing the that the text of Scripture says. The study of sermon preparation is technically called homiletics. Homiletics is the science of which preaching is the art and the sermon is the finished product. Homiletics is the application of general and specific principles of Bible interpretation that are necessary to understand the Bible text.”
B. “Exegesis”
“. . . which means a narration or explanation. The noun form of the Greek word does not occur in the New Testament. The very form exegeomai, which means “to lead out of,” does occur. The word is found in Luke 24:35; John 1:18; Acts 10:8; 15:12, 14; and 21:19. In John 1:18 we are told that Christ ‘exegeted’ the Father to man. Exegesis is the procedure one follows for discovering the intended meaning of a Bible passage. The preacher wants to adequately represent what the text of Scripture says itself. He must avoid the danger of eisegesis, which is reading into the text what the interpreter would like it to say.”
C. “Hermeneutics”
“A similar term is hermeneutics. The Greek word translated hermeneutics is hermeneuo. In half of its occurances the word means ‘to translate.’ A related word, diermeneuo, means ‘to expound’ or ‘to interpret.’ Hermeneutics may be
defined as the science of expoundings or interpreting what a passage of scripture says.”
D. “Sermon”
“The word sermon refers to the product of the process of homiletics; exegesis, and hermeneutics. The message given by the preacher to the people results from his own investigation and organization of the Bible text.”
2. Kinds of Sermons
A. Topical Sermons
The topical sermon is built around some particular subject or idea. The idea may be taken from the Bible or from outside the Bible. A topical sermon may be presented in an expository manner. Doctrinal sermons easily lend themselves to this approach. But usually the preacher gathers what the Bible teaches about some particular topic, organizes the passages into a logical presentation, and then delivers the topical sermon. However, in my opinion, it is one of the poorest ways to preach. Walter C. Kaiser, Jr., says the preacher should preach a topical sermon only once every five years, and then immediately repent and ask God’s forgiveness!
B. Textual Sermons
A textual sermon is one based upon a verse or two from the Bible. The main theme and the major divisions of the sermon come from the text itself. This sermon seeks to expound what the text itself actually says. Some of Charles H. Spurgeon’s greatest messages are built around a single verse of Scripture.
The preacher may practice imposition, not exposition. He may choose a text as a mere starting point from which to express an idea he is fond of. Or he may use a text as a peg on which to hang something he would like to say. Very often a text is made to serve the preacher’s intentions rather than those of God’s word.
C. Allegorical Sermons
One of the poorest methods is what is commonly called the allegorical. This sermon takes certain Bible narratives and gives them an allegorical interpretation. Such a sermon could be preached from the parable of the Good Samaritan. The preacher would explain the man on the road to Jericho as a lost sinner, the priests and the Levites would represent the efforts of the law to save him; and Jesus would be the Good Samaritan. Although all of those truths are in deeds biblical the allegorical method does violence to the literal intention of the Bible narratives.
D. Biographical Sermons
This sermon presents a study of the life of a particular Bible character. The facts about the particular character form the basis for a message that has modern application. Very often God has a way of teaching truth by wrapping it in flesh and blood. The truth of faith is clearly seen in the life of Abraham, the father of the faithful. The danger of carnality is graphically portrayed in the life of Lot. The biographical sermon can be handled in an expository manner.
E. The Devotional Sermon
F. The Expository Sermon
There has been a difference of opinion and not a little confusion about what exactly constitutes expository preaching. Some believe expository preaching is making a few remarks based upon a long passage of Scripture. That misunderstanding caused the method to fall into disrepute in earlier years. There is probably nothing so dull and wearisome as that approach to preaching. (A preacher using this method was once giving a long, laborious series of lectures on the minor prophets. After many, many weeks he finally came to the book of Amos. “We have now come to Amos,” he said. “What shall we do with him? A man near the back of the church said, loud enough to be heard by all, “He can have my seat, for I’m going home.”)
Others define expository preaching as giving a sermon from a Bible passage of many verses. Some say that an expository sermon is based upon “a Bible passage longer than two or three consecutive verses, “He believes an expository sermon differs from a textual sermon primarily in the length of the Bible passage.
An expository sermon is not determined merely by the length of the passage considered. A sermon is expository by the MANNER of treatment of the passage. This is the vital meaning of exposition: An expository sermon makes plain what the Bible passage says and gives good application to the lives of the hearers. Expository preaching is not merely preaching about the Bible but preaching what the Bible itself says.Expository preaching is the art of explaining the text of the Word of God, using all the experiences of life and learning to illuminate the exposition.
Being sure that our test is in the Bible, we proceed to find out its actual meaning, and then to elaborate its message. The text has postulates, implicates, deductions, application.Expository preaching is the communication of a biblical concept (theme) derived from and transmitted through a historical, grammatical, literary study of a passage in its context, which the Holy Spirit first applies to the personality and experience of the preacher, then through him to his hearers.
1. The meaning of the Bible passage must be found.
2. The meaning of the Bible passage must be related to the immediate and general context of the passage.
3. The sermon then must be drawn from the text itself.
4. The main points of the sermon must be drawn from the scripture itself.
5. It’s best if the sub-points are also drawn from the text.
6. The hearers will be called to obey the truths drawn from the text. [good preaching aims at a decision from the hearers].An expository sermon is one that expounds a passage of Scripture, organizes it around a central theme and main points, and then decisively applies its message to the listeners.
III. Approaches to Expository Preaching
1. The Running Commentary
Some don’t see this approach as expository preaching.
The running commentary method lacks a discernable outline; the primary focus of the message is upon the text itself rather than upon an outline or a theme.
Danger – tempted not to study or prepare
2. Bible Reading – it differs from running commentary in that you read a section, then give some explanation and application, then move on to the next section.
3. Pure Exposition
- It’s more in depth than the running commentary
- The outline is pure exposition with very little application
- Danger – to much details
- It’s teaching! – Bible College or class room
4. Expository Sermonizing
This method reflects understanding of the passage on the part of the preacher. He prepares a logical presentation of the content of the message. He has a main topic, main division, and introduction, and a conclusion. Using this structure he will by means of illustration, argumentation, and explanation make the passage clear to the people and apply its truths to their lives. Let me encourage the young preacher to begin using this method.”
Illustration – Neh 8:1-8 / Acts 17:1-3
Good Bible preaching has several distinguishing characteristics. There is faithful proclamation of the good news. The people receive encouragement and instruction. It is done with all of the persuasiveness the preacher can muster. The preacher preaches from the viewpoint of personal witnessing. He preaches what he knows in his own experience to be true. We are on solid biblical ground when we adopt the expository method. The expository preacher is in the noble line of Nehemiah, Moses, the Prophets, Paul, and the Apostles, and the Lord Jesus Christ Himself. The preacher who determines in his heart to follow the expositor method can have confidence that God will bless him.”
IV. Advantages of the Expository Method
A. Advantages to the preacher
1. The preacher learns the word.
2. It keeps him out of a rut.
3. It guards against using the Bible as club.
4. It enables the preacher to deal with passages that might
otherwise have been overlooked or even intentionally avoided.
5. It helps remove anxiety about what to preach. (Saturday Night
Fever)
B. Advantages to the people.
1. They learn their Bible.
Note: a balanced diet of the whole Bible!
2. They learn to submit to its authority.
3. They learn how to preach and teach.
4. They grow and mature as Christians. Eph 4:14
5. It gives glory to God alone.
Ps 138:2 “You have exalted above all things your name and your word”
V. The Development of Expository Sermons
Note: This is a very subjective matter. There is no one way to prepare sermons!
Steps
1. Choose your text.
An old recipe for a rabbit stew starts out with: “first catch the rabbit”
We should have a text because we are not speculators, but expositors.
1. Liturgical.
2. External. – What happens in the world; a natural disaster; abortion
3. Pastoral.
4. Personal. – Some people say, “thank you for the sermon, it did me
good!” “It did me good too!”
2. Read your text and Meditate on it.
Sooner or later the time for more concentrated preparation arrives. What should the preacher do now? Read the text, re-read, re-read it, and read it again. Turn it over and over in your mind, like Mary the mother of Jesus who wondered at all things the shepherds had told her, pondering them in her heart (Luke 2:18-19). Probe your text, like a bee with a spring blossom, or like a hummingbird probing a hibiscus flower for its nectar. Worry at it like a dog with a bone. Suck it as a child sucks on an orange. Chew it as a cow chews the cud. To these similes Spurgeon added two more, the worm and the bath. ‘It is a great thing to pray one’s self into the spirit and marrow of a text; working into it by sacred feeding thereon, even as the worm bores its way into the kernel of the nut. Again, let us dear brothers, try to get saturated with the gospel. I always find that I can preach best when I can mirage to life a soak in my text. I like to get a text, find out it’s meaning and bearings, and so on: and then, after I have bathed in it, I delight to lie down in it, and let it soak into me.’
G. Four rules for the study of a Bible book:
1. Read and gain an impression.
2. Think and gain an outline.
3. Meditate and gain an analysis.
4. Sweat and gain an understanding.
Two ways to read.
1. Read carefully
Asking:
1. What does it say?or what did it mean when it was first written?
What does it say to us today?
2. Read prayerfully – Asking God for illumination by the Spirit!
Work without prayer is atheism, and prayer without work is presumption.
Put your thoughts in a note book!
3. Study the text and gather your notes.
How?
1. Study the text in it¹s historical context.Get the big picture!
2. Outline the text looking for themes and divisions.
3. Look up words.Bible Dictionaries
4. Look at other translations.
5. Read commentaries. – There are different kinds of commentaries!St Jerome
6. Read other books and sermons on your text.
4. Isolate the dominant thought outlining and looking for your
subject.
A good sermon has structure.We face two main dangers when developing a sermon
structure.
1. The first is that the skeleton obtrudes, like the ribs of a skinny human being. They thrust themselves before us; we cannot take our eyes off them. It is the same with too prominent a sermon outline. It distracts from the content by drawing too much attention to the form. This may be because it is too cleave (the double and even triple alliterations which some preachers manage to contrive for their headings are the main offenders) or because it is too complicated (like Richard Baxter who, according to Simeon, once reached sixty-fifthly, as if any person could remember the sixty-four preceding heads). Outlines which advertise themselves in these ways are always distracting. Their perpetrators have forgotten that the purpose of the skeleton is to support the body, and in so doing keep itself largely out of view.”
2.The second danger to which we are exposed when structuring our sermons is that of artificiality. Some preachers impose an outline on their text which neither fits nor illumines it, but rather muddies the clear waters of truth and confuses the listeners. The golden rule for sermon outlines is that each text must be allowed to supply its own structure.The skillful expositor opens up his text, or rather permits it to open itself up before our eyes, like a rose unfolding to the morning sun and displaying its previously hidden beauty.So then, in our sermon preparation, we must not try to by-pass the discipline of waiting patiently for the dominant thought to disclose itself. We have to be ready to pray and think ourselves deep into the text, under it, until we give up all the pretensions of being its master or manipulator, and become instead its humble and obedient servant. Then there will be no danger of unscrupulous text-twisting. On the contrary, the Word of God will dominate our mind, set fire to our hearts, control the development of our exposition and later leave a lasting impression on the congregation.
5. Add the Introduction and Conclusion
The importance of your Introduction and Conclusion
A. The Introduction
What are the characteristics of an effective introduction?
1. Commands Attention
a) Questions – “have you ever worried?”b) A paradox – “the children of light . . . walk in darkness!
c) A statement of fact – 1 Cor 13
2. Surfaces Needs
Early in the sermon, therefore, listeners should realize that the preacher is talking to them about them. He raises a question, probes a problem, identifies a need, opens up a vital issue to which the passage speaks. Application starts in the introduction, not in the conclusion. Should a preacher of even limited ability bring to the surface people’s questions, problems, hurts, and desires to deal with them from the Bible, he will be acclaimed a genius. More important than that, he will through his preaching bring the grace of God to bear on the agonizing worries and tensions of daily life.
3. Introduces Body of Sermon
An introduction should introduce!
4. A Sermon should not be opened with an apology
5. Keep the Introduction short
Keep the introduction short. After you get water, stop pumping. Unfortunately no percentages help us here. An introduction needs to be long enough to capture attention, raise needs, and orient the audience to the subject, the idea, or the first point. Until that is done, the introduction is incomplete; after that the introduction is too long.
6. Don’t Promise more than you can deliver
When the preacher fails to meet the need he has raised, the congregation feels cheated.
7. Some place at the opening of the sermon the preacher should read the text.
8. Use Humor carefully
There are three types of preachers: those to whom you cannot listen; those to whom you can listen; and those to whom you must listen. During the introduction the congregation usually decides the kind of speaker addressing them that morning.
B. The Conclusion
Like landing an airplane, that demands special concentration, so also conclusions, they require thoughtful preparation.You must know where your sermon will land.Like a lawyer, a minister asks for a verdict.Conclusions take different shapes and forms, depending on the sermon, the audience, and the minister. For the element of freshness the preacher should seek to vary his conclusions!
What are some elements used to land a sermon?
1. A Summary – a summary ties loose ends together. It
should not be a second preaching of the sermon.
2. A Story or Illustration
3. A Quotation
- It should be short
- A Poem
- A Hymn
- A single sentence taken from the scripture expounded
4. A Question
5. A Prayer
6. Specific Directions
7. Don’t introduce new material at the end of your sermon
8. Conclusions should not be long.You don’t have to say “in conclusion.If you do “conclude”!Even a sudden stop can be an effective conclusion.Pray and Preach!
Thursday, April 26, 2012
Saturday, December 24, 2011
Ministry Calendar(Updated April 17,2012,5pm Philippine Time)
Apr 21(Sat) Youth Camp CDO
Apr 22(Sun) GP LSS GMC,Lapu2 City
Apr 28-29(Sat-Sun) Marbel So Cotabato
May 5,6(Sat,Sun) Barotac Nuevo,Iloilo
May 12(Sat) Camiguin
May 13(Sun) Gingoog,City
May 15-18(Tue-Fri) Patin-ay Agusan del Sur
May 19-20(Sat,Sun) Limbaan,New Corella,Davao del Norte LSS
May 22-23(Tue-Wed) Boracay,Aklan
May 25-26(Fri-Sat) Lopez Jaena,Misamis LSS
May 27(Sun) Pentecost Davao City
May 31-June 2(Thur-Sat) Natl Charismatic Congress,Manila
June 3(Sun) GPCF Cebu LSS
June 3(Sun) Tagbilaran
June 8(Fri) EEJ* 6pm
June 9-10(Sat,Sun) Jagna,Bohol Growth
June 17-19(Sun-Tue) Imus,Cavite Growth
June 23-24(Sat,Sun) New Corella,Davao del Norte
June 30(Sat) Bula,Gensan Growth
July 1(Sun) Bula,Gensan Growth
July 7-8(Sat-Sun) Barobo,Surigao del Sur
July 14(Sat) Villarica,Cotabato
July 15(Sun) Cotabato City CCR 30th Anniv
July 21(Sat) Divine Mercy Prayer Group Recollection,Gensan
July 22(Sun) Alabel,Sarangani Province
July 28(Sat) Open
July 29(Sun) ERPAT Recollection,Barili Cebu,LGC Sisters
Aug 4(Sat) Brgy Bulacao,Talisay Recollection
Aug 5(Sun) Tagbilaran,Bohol
Aug 11-12(Sat,Sun) Kalibo,Aklan
Aug 18-19(Sat-Sun) Rosario Agusan Sur*
Aug 25-26(Sat-Sun) Open
Sept 1(Sat) Open
Sept 2(Sun) Tagbilaran,Bohol and GPCF LSS
Sept 7(Fri) EEJ* 6pm
Sept 8-9(Sat-Sun) Ayala,Zamboanga City
Sept 15-16(Sat-Sun) Open
Sept 22-23(Sat-Sun) Surallah,So Cotabato*
Sept 29-30(Sat,Sun) Banga,So Cotabato
Oct 6,7(Sat) Open
Oct 7(Sun) St Faustina Anniv,Cagayan de Oro City
Oct 13(Sat) Open
Oct 14(Sun) GPCF 19th Anniversary
Oct 19-25(Fri-Thur) Rome,Italy
Oct 27-28(Sat-Sun) Polomolok Conference
Nov 3(Sat) Open
Nov 4(Sun) Tagbilaran City
Nov 10-11(Sat-Sun) Open
Nov 17-18(Sat-Sun) Open
Nov 24-25(Sat-Sun) Open
Dec 1(Sat) Open
Dec 2(Sun) Tagbilaran
Dec 7(Fri) EEJ* 6pm
Dec 8(Sat) Open
Dec 9(Sun) Gp LSS
Dec 15-16(Sat-Sun) Open
Dec 22-23(Sat-Sun) Open
Dec 26(Wed) GPCF Christmas Party
Dec 29-30(Sat-Sun) Open
2013 Calendar:
Jan 6(Sun) Tagbilaran Anniversary
Jan 13(Sun) CCR-Cebu Anniversary
Jan 26-27(Sat-Sun) Tagum,Davao CCRA Ruby Anniv
Tuesday, March 1, 2011
End Times Prophecy: A Catholic Perspective
*Catechism of the Catholic Church on the tribulation, the great apostasy and the Antichrist:
Before Christ's SECOND COMING the Church must pass through a final trial that will shake the faith of many believers.
The persecution that accompanies her pilgrimage on earth will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.
The supreme religious deception is that of the Antichrist, a pseudo- messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.
Section 675, Catechism of the Catholic Church
*Catechism of the Catholic Church on Millenarianism:
The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the "intrinsically perverse" political form of a secular messianism.
Section 676, Catechism of the Catholic Church
*Catechism of the Catholic Church on the Climactic triumph of the Church:
The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection.
The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven.
God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world.
Section 677, Catechism of the Catholic Church
Signs of the End Times
(Source:Catholic Encyclopedia)
1.General Preaching of the Christian Religion
Concerning this sign the Saviour says: "And this gospel of the kingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come" (Matthew 24:14). This sign was understood by Chrysostom and Theophilus as referring to the destruction of Jerusalem, but, according to the majority of interpreters, Christ is here speaking of the end of the world.
2.Conversion of the Jews
According to the interpretation of the Fathers, the conversion of the Jews towards the end of the world is foretold by St. Paul in the Epistle to the Romans (11:25-26): "For I would not have you ignorant, brethren, of this mystery, . . . that blindness in part has happened in Israel, until the fullness of the Gentiles should come in. And so all Israel should be saved as it is written: "There shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob"
3.Return of Enoch and Elijah
The belief that these two men, who have never tasted death, are reserved for the last times to be precursors of the Second Advent was practically unanimous among the Fathers, which belief they base on several texts of Scripture. (Concerning Elijah see Malachi 4:5-6; Ecclesiasticus 48:10; Matthew 17:11; concerning Enoch see Ecclesiasticus 44:16.)
4.A Great Apostasy
As to this event St. Paul admonishes the Thessalonians (2 Thessalonians 2:3) that they must not be terrified, as if the day of the Lord were at hand, for there must first come a revolt. The Fathers and interpreters understand by this revolt a great reduction in the number of the faithful through the abandonment of the Christian religion by many nations. Some commentators cite as confirmatory of this belief the words of Christ: "But yet the Son of man, when he cometh, shall he find, think you, faith on earth?" (Luke 18:8).
5.The Reign of Antichrist
In 2 Thessalonians 2:3 sqq., St. Paul indicates as another sign of the day of the Lord, the revelation of the man of sin, the son of perdition. "The man of sin" here described is generally identified with the Antichrist who, says St. John (1 John 2:18), is to come in the last days. Although much obscurity and difference of opinion prevails on this subject, it is generally admitted from the foregoing and other texts that before the Second Coming there will arise a powerful adversary of Christ, who will seduce the nations by his wonders, and persecute the Church.
6.Extraordinary Perturbations of Nature
The Scriptures clearly indicate that the judgment will be preceded by unwanted and terrifying disturbances of the physical universe (Matthew 24:29; Luke 21:25-26). The wars, pestilences, famines, and earthquakes foretold in Matthew 24:6 et seq., are also understood by some writers as among the calamities of the last times.
7.The Universal Conflagration
In the Apostolic writings we are told that the end of the world will be brought about through a general conflagration, which, however, will not annihilate the present creation, but will change its form and appearance (2 Peter 3:10-13; cf. 1 Thessalonians 5:2; Apocalypse 3:3, and 16:15). Natural science shows the possibility of such a catastrophe being produced in the ordinary course of events, but theologians generally tend to believe that its origin will be entirely miraculous.
8.The Trumpet of Resurrection
Several texts in the New Testament make mention of a voice or trumpet which will awaken the dead to resurrection (1 Corinthians 15:52; 1 Thessalonians 4:15; John 5:28). According to St. Thomas (Supplement 86:2) there is reference in these passages either to the voice or to the apparition of Christ, which will cause the resurrection of the dead.
9.The Sign of the Son of Man Appearing in the Heavens
In Matthew 24:30, this is indicated as the sign immediately preceding the appearance of Christ to judge the world. By this sign the Fathers of the Church generally understand the appearance in the sky of the Cross on which the Saviour died or else of a wonderful cross of light.
Before Christ's SECOND COMING the Church must pass through a final trial that will shake the faith of many believers.
The persecution that accompanies her pilgrimage on earth will unveil the "mystery of iniquity" in the form of a religious deception offering men an apparent solution to their problems at the price of apostasy from the truth.
The supreme religious deception is that of the Antichrist, a pseudo- messianism by which man glorifies himself in place of God and of his Messiah come in the flesh.
Section 675, Catechism of the Catholic Church
*Catechism of the Catholic Church on Millenarianism:
The Antichrist's deception already begins to take shape in the world every time the claim is made to realize within history that messianic hope which can only be realized beyond history through the eschatological judgement. The Church has rejected even modified forms of this falsification of the kingdom to come under the name of millenarianism, especially the "intrinsically perverse" political form of a secular messianism.
Section 676, Catechism of the Catholic Church
*Catechism of the Catholic Church on the Climactic triumph of the Church:
The Church will enter the glory of the kingdom only through this final Passover, when she will follow her Lord in his death and Resurrection.
The kingdom will be fulfilled, then, not by a historic triumph of the Church through a progressive ascendancy, but only by God's victory over the final unleashing of evil, which will cause his Bride to come down from heaven.
God's triumph over the revolt of evil will take the form of the Last Judgement after the final cosmic upheaval of this passing world.
Section 677, Catechism of the Catholic Church
Signs of the End Times
(Source:Catholic Encyclopedia)
1.General Preaching of the Christian Religion
Concerning this sign the Saviour says: "And this gospel of the kingdom, shall be preached in the whole world, for a testimony to all nations, and then shall the consummation come" (Matthew 24:14). This sign was understood by Chrysostom and Theophilus as referring to the destruction of Jerusalem, but, according to the majority of interpreters, Christ is here speaking of the end of the world.
2.Conversion of the Jews
According to the interpretation of the Fathers, the conversion of the Jews towards the end of the world is foretold by St. Paul in the Epistle to the Romans (11:25-26): "For I would not have you ignorant, brethren, of this mystery, . . . that blindness in part has happened in Israel, until the fullness of the Gentiles should come in. And so all Israel should be saved as it is written: "There shall come out of Sion, he that shall deliver, and shall turn away ungodliness from Jacob"
3.Return of Enoch and Elijah
The belief that these two men, who have never tasted death, are reserved for the last times to be precursors of the Second Advent was practically unanimous among the Fathers, which belief they base on several texts of Scripture. (Concerning Elijah see Malachi 4:5-6; Ecclesiasticus 48:10; Matthew 17:11; concerning Enoch see Ecclesiasticus 44:16.)
4.A Great Apostasy
As to this event St. Paul admonishes the Thessalonians (2 Thessalonians 2:3) that they must not be terrified, as if the day of the Lord were at hand, for there must first come a revolt. The Fathers and interpreters understand by this revolt a great reduction in the number of the faithful through the abandonment of the Christian religion by many nations. Some commentators cite as confirmatory of this belief the words of Christ: "But yet the Son of man, when he cometh, shall he find, think you, faith on earth?" (Luke 18:8).
5.The Reign of Antichrist
In 2 Thessalonians 2:3 sqq., St. Paul indicates as another sign of the day of the Lord, the revelation of the man of sin, the son of perdition. "The man of sin" here described is generally identified with the Antichrist who, says St. John (1 John 2:18), is to come in the last days. Although much obscurity and difference of opinion prevails on this subject, it is generally admitted from the foregoing and other texts that before the Second Coming there will arise a powerful adversary of Christ, who will seduce the nations by his wonders, and persecute the Church.
6.Extraordinary Perturbations of Nature
The Scriptures clearly indicate that the judgment will be preceded by unwanted and terrifying disturbances of the physical universe (Matthew 24:29; Luke 21:25-26). The wars, pestilences, famines, and earthquakes foretold in Matthew 24:6 et seq., are also understood by some writers as among the calamities of the last times.
7.The Universal Conflagration
In the Apostolic writings we are told that the end of the world will be brought about through a general conflagration, which, however, will not annihilate the present creation, but will change its form and appearance (2 Peter 3:10-13; cf. 1 Thessalonians 5:2; Apocalypse 3:3, and 16:15). Natural science shows the possibility of such a catastrophe being produced in the ordinary course of events, but theologians generally tend to believe that its origin will be entirely miraculous.
8.The Trumpet of Resurrection
Several texts in the New Testament make mention of a voice or trumpet which will awaken the dead to resurrection (1 Corinthians 15:52; 1 Thessalonians 4:15; John 5:28). According to St. Thomas (Supplement 86:2) there is reference in these passages either to the voice or to the apparition of Christ, which will cause the resurrection of the dead.
9.The Sign of the Son of Man Appearing in the Heavens
In Matthew 24:30, this is indicated as the sign immediately preceding the appearance of Christ to judge the world. By this sign the Fathers of the Church generally understand the appearance in the sky of the Cross on which the Saviour died or else of a wonderful cross of light.
Saturday, January 1, 2011
Japan population shrinks by record in 2010(Yahoo News,Sat Jan 1, 1:45 am ET)
Sat Jan 1, 1:45 am ET
TOKYO – Japan's population fell by a record amount last year as the number of deaths climbed to an all-time high in the quickly aging country, the government said Saturday.
Japan faces a looming demographic squeeze. Baby boomers are moving toward retirement, with fewer workers and taxpayers to replace them. The Japanese boast among the highest life expectancies in the world but have extremely low birth rates.
Japan logged 1.19 million deaths in 2010 — the biggest number since 1947 when the health ministry's annual records began. The number of births was nearly flat at 1.07 million.
As a result, Japan contracted by 123,000 people, which was the most ever and represents the fourth consecutive year of population decline. The top causes of death were cancer, heart disease and stroke, the ministry said.
Japanese aged 65 and older make up about a quarter of Japan's current population. The government projects that by 2050, that figure will climb to 40 percent.
Like in other advanced countries, young people are waiting to get married and choosing to have fewer children because of careers and lifestyle issues.
Saturday's report showed 706,000 marriages registered last year — the fewest since 1954 and a sign that birth rates are unlikely to jump dramatically anytime soon.
Japan's total population stood at 125.77 million as of October, according to the ministry.
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Buzz up!
TOKYO – Japan's population fell by a record amount last year as the number of deaths climbed to an all-time high in the quickly aging country, the government said Saturday.
Japan faces a looming demographic squeeze. Baby boomers are moving toward retirement, with fewer workers and taxpayers to replace them. The Japanese boast among the highest life expectancies in the world but have extremely low birth rates.
Japan logged 1.19 million deaths in 2010 — the biggest number since 1947 when the health ministry's annual records began. The number of births was nearly flat at 1.07 million.
As a result, Japan contracted by 123,000 people, which was the most ever and represents the fourth consecutive year of population decline. The top causes of death were cancer, heart disease and stroke, the ministry said.
Japanese aged 65 and older make up about a quarter of Japan's current population. The government projects that by 2050, that figure will climb to 40 percent.
Like in other advanced countries, young people are waiting to get married and choosing to have fewer children because of careers and lifestyle issues.
Saturday's report showed 706,000 marriages registered last year — the fewest since 1954 and a sign that birth rates are unlikely to jump dramatically anytime soon.
Japan's total population stood at 125.77 million as of October, according to the ministry.
Follow Yahoo! News on Twitter, become a fan on Facebook
Buzz up!
Tuesday, December 28, 2010
What Are Characteristics Of The New Evangelization? By Dave Nodar
What Are Characteristics Of The New Evangelization?
By Dave Nodar
In Pope John Paul II's encyclicals, speeches and other writings he uses the term new evangelization. Catholics as well as other Christians have been intriqued and interested in his frequent use of this term. What is he referring to and what are characteristics of this new evangelization'?
According to the pope, "The expression New Evangelization was popularized in the encylical of Pope Paul VI Evangelization in the Modern World, as a response to the new challenges-that the contemporary world creates for the mission of the Church."1 Pope John Paul II sees the need for a "great relaunching" of evangelization in the present life of the Church in a variety of ways.2 In Mission of The Redeemer (Redemptoris Missio ), John Paul II presents a new synthesis of the Church's teaching about evangelization in modern times.
The pope's call to a new evangelization is a prophetic and revolutionary calling to the Roman Catholic Church. As we approach the third millennsium, Pope John Paul II is re-directing and re-focusing the Church's priorities. John Paul II proclaims "the moment has come to commit all of the Church's energies to a new evangelization and to the mission ad gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples."3 The Catholic Church committing all c of it energies to a new evangelization and mission to the nations is a radical change in emphasis. The reality is that the vast majority of Catholics (clergy and laity) are not inclined to evangelization. The term, evangelization, itself for most Catholics sounds Protestant. Additionally the Catholic Church is understood by many her own members, as well as by those outside her life, to be primarily liturgical pastoral and hierarchical. One might argue: "Isn't evangelization and missionary activities something Protestants do?" Yet the Church teaches that she is missionary by her very nature, evangelization is a duty of every Christian.4 Pope Paul VI in his apostolic exhortation Evangelii Nuntiandi states, "We wish to confirm once more that the task of evangelizing all people constitutes the essential mission of the Church. It is a task and mission which the vast and profound changes of present day society make all the more urgent. Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize. . ."5 While the notion of evangelization may seem foreign to Catholics, in light of the times we are living in, the changing world scene, the deterioration of western civilization, and the weak condition of the Church in many parts of the world, Pope John Paul lI's urgent call to a new evangelization is imperative. The entire Church must come to embrace this calling and make it a normal part of Catholic life.
When Pope John Paul II uses the term "a new evangelization" he does not mean a new message. "Evangelization cannot be new in its content since its very theme is always the one gospel given in Jesus Christ."6 In its writings about evangelization the Church means most fundamentally the proclamation of the basic Christian message: salvation through Jesus Christ.7 On this foundation of the basic message of eternal life in God, John Paul II extends the notion of evangelization. He notes that there are a diversity of activities in the Church's one mission. He states that evangelization should not be limited to individual unbelievers but also addressed to non-practicing Christians and to entire cultures (those that need re-evangelizing and those who do not yet believe in Christ).8 When the pope talks about evangelization that is new he states "evangelization can be new in its ardor, methods and expression."9 It must be adapted to the people of our day.
In Redemptoris Missio John Paul II sketches out some of the characteristics of the new evangelization. Although this presentation is by no means comprehensive I have attempted to point out some of these characteristics that distinguish the new evangelization.
1. The New Evangelization is Christocentric.
The new evangelization like all evangelization must be founded on the person of Jesus Christ and His gospel. "Evangelization will always contain -- as the foundation, centre and, at the same time, the summit of its dynamism -- a clear proclamation that, in Jesus Christ . . . salvation is offered to all men, as a gift of God's grace and mercy." "The new evangelization," according to John Paul II, "is not a matter of merely passing on doctrine but rather of a personal and profound meeting with the Savior." This is not new in the Church's proclamation. However I believe that Pope John Paul I l's constant emphasis and exaltation of Jesus Christ as Lord is very significant for the Church at this time in history. It is very easy for us as Catholics to be distracted with the riches that God has given to the Church: her history, apostolic succession, her liturgy, her theology, the church fathers and saints, her art, etc. With so many wonderful treasures we can be, it seems, distracted from the pearl of great price. From the beginning of his papacy' John Paul II has held the conviction that he is to proclaim, "(the Redeemer of man, Jesus Christ, . . . the centre of the universe and of history."12 He has helped us to see what is most important both in his encyclicals and in his life.
"Evangelization will always contain
as the foundation, centre and, at the same time,
the summit of its dynamism
-- a clear proclamation that,
in Jesus Christ salvation is offered to all men,
as a gift of God's grace and mercy."
"The new evangelization," according to John Paul II,
"is not a matter of merely passing on doctrine
but rather of a personal and
profound meeting with the Savior."
Upon the foundation of Jesus Christ and His Gospel, which Pope John Paul 11 establishes clearly in all of his encyclicals, we can see some other characteristics that distinguish the new evangelization from previous times in history.
2. The New Evangelization is the responsibility of the entire People of God.
In the past (and even presently), for most Catholics evangelization was perceived to be the work of a special group within the Church, e.g., those with a special vocation, missionaries or priests. In the new evangelization, however, it is clear that the call is to the entire people of God. When reading Redemptoris Missio it is striking to see the number of times Pope John Paul II states that missionary evangelization is the responsibility and calling of all Christians."13 In the Exhortation Christifldeles Laici, John Paul II says, "I spoke explicitly of the Church's permanent mission of bringing the gospel to the multitudes. . . who as yet do not know Christ. . . and of the responsibility of the lay faithful in this regard. The mission ad gentes is incumbent upon the entire People of God. . . missionary activity which is carried out in a wide variety of ways, is the task of all the Christian faithful."l4 "Missionary activity is a matter for all Christians, for all dioceses, and parishes, Church institutions and associations."
The mission to the nations
is incumbent upon the entire People of God
. . . missionary activity which is carried out
in a wide variety of ways,
is the task of all the Christian faithful."
"Missionary activity is a matter for all Christians..."
This is a remarkable shift in emphasis, one that I believe necessitates a pastoral plan by the bishops of the Church for helping the faithful to share in the responsibility of evangelization and the mission ad gentes In order for all of the Christian faithful to participate in this calling to the new evangelization the reality of the life changing, gospel message must be experienced as "good news" in each of their lives. The message of the Gospel must to be heard, understood, embraced, lived and shared by all membersof the Church! In order for this radical shift in emphasis to occur priority must be given to proclaiming regularly and clearly what the message of the new evangelization is.
Within this calling that is proper to all of the Christian faithful, Pope John Paul II makes distinctions of responsibility for bishops, priests, members of religious congregations, missionaries, and the laity.16 Bishops headed by the Successor of Peter are primarily responsible for work of evangelization. Priests are, by vocation responsible to stir up the missionary consciousness of the faithful. Members of religious congregations because of their consecration give testimony of the values of the Kingdom of God. Laity in their daily environments of family life and the market place have excellent opportunities to be witnesses of the Gospel. With declining number of priestly vocations in countries such as our own the importance of the laity's responsibility in evangelization cannot be underestimated. In his address to the Latin American Bishops at Port au-Prince, Haiti in March 1983, John Paul II while speaking of the new evangelization noted three aspects which are fundamental to it. The second aspect had to do with the laity. He noted, "not only the lack of priests but also and above all the self - understanding of the church in Latin America, in light of the Second Vatican Council and Puebla, speaks forcefully of the place of the laity in the church and in society ". . . the bishops together with their churches [ought to be] engaged in forming and increasing the number of laity who are ready to collaborate effectively in the work of evangelization." The laity must be trained and released into the service of evangelization as missionaries of the new evangelization. The Holy Spirit as the principal agent of evangelization and mission is calling all of God's people to enter the harvest fields.
3. The New Evangelization is not just for the foreign missions
In Redemptoris Missio, the pope says that in today's world from the viewpoint of evangelization we can distinguish three situations that need to be addressed differently. The first is the situation of the mission ad gentes in the proper sense of the term. Bringing the gospel to peoples, groups and socio-cultural contexts in which Christ and his Gospel are not known. "(T)o preach the Gospel and to establish new Churches among peoples or communities where they do not yet exist, . . . this is the first task of the Church." 17
Second, there are healthy mature Christian communities that are fervent in their faith. have a sense of the universal mission, and in which the Church carries out her activities and pastoral care. Here he seems to describe a situation that requires pastoral care and not evangelization. Third, there is what the pope calls an intermediate situation. Within countries there are entire groups of the baptized who have lost a living sense of the faith, or no longer consider themselves members of the Church. "ln this case what is needed is a "new evangelization" or a "re-evangelization."l8 In this third situation people need to be socialized into situations of vibrant faith.19 Some need their faith to be renewed and enlivened. Others have had little or no training in the Christian faith and essentially need to be evangelized with the basic gospel and receive formation in the faith (catechesis).
In Redemptoris Missio, this re-evangelization seems to be primarily what Pope John Paul II refers to when he talks of the new evangelization.
This re-evangelization is no small undertaking for the Catholic Church in the United States and in other countries such as those in central and eastern Europe as well as in Latin America. In our country it is painfully clear that many Catholics (and other Christians) have not been effectively incorporated into life in Christ. Baptized as infants many have never made a personal commitment to the Lord Jesus Christ and the Gospel. As adolescents and adults many drift away from the Church. Evangelization must be directed to the Church itself. 20
... it is painfully clear that many Catholics (and other Christians)
have not been effectively incorporated into life in Christ.
Baptized as infants many have never made a personal commitment
to the Lord Jesus Christ and the Gospel.
As adolescents and adults many drift away from the Church.
Evangelization must be directed to the Church itself.
In the face of directly anti-gospel proclamations that are constantly being proclaimed to Christians in many countries there needs to be the clear proclamation of Jesus Christ as Lord and his Gospel. People need to be regularly inspired, encouraged and formed in their faith in order to live a Christian lifestyle. (There is the need for orthodoxy and orthopraxy).
Pope John Paul's helps us to distinguish between those situations needing primary evangelization (ad gentes), re-evangelization, or pastoral care. These distinctions are critical to recognize at this point in history. His summons to re-evangelization is an honest and essential assertion by the successor of Peter that must be heeded by the Church. The time is long over due to recognize that evangelization cannot he limited to the mission ad gentes.
4. The New Evangelization is directed to individuals and to whole cultures.
Pope John Paul II teaches that not only individuals but whole cultures need to be transformed by influence of the Gospel. In her missionary activity the Church encounters different cultures and becomes involved in the process of inculturation. By inculturation the pope means, "the intimate transformation of authentic cultural values through the integration in Christianity and the insertion of Christianity in the various human cultures 21 "The new evangelization must strive to incarnate Christian values and open the Gospel message to human cultures. Evangelization according to John Paul should lead to, "a civilization of love." 22
5. The New Evangelization is not limited to the presentation of the basic Gospel message (kerygma) but is a comprehensive process of Christianization.
The proclamation of the Gospel is the essential first step. It is the foundation of a life long process. Evangelization according to the pope also involves catechetical instruction, moral doctrine and the social teaching of the Church. Those who are incorporated into Christ are incorporated into His Body. They are joined to God through the sacraments and the Church community. 23
6. The New Evangelization calls for a missionary spirituality
The basis of sharing the life of Christ with others is life in Christ. We are called to know Christ and to make Him known. The fundamental activity, therefore, of those called to be missionaries is receptivity to God, of complete docility to the Holy Spirit. Receiving is the condition for doing the work of an evangelist. "It is not possible," John Paul II states,"to bear witness to Christ without reflecting his image, which is made alive in us by grace and the power of the Spirit." 24 In order to pass on the Gospel to others it must have first permeated our lives. "An essential characteristic "of this missionary spirituality, the pope tells us,"is intimate communion with Christ."25 John Paul II mentions some other elements of a spirituality that are essential for all those called to be missionaries. Reception of the gifts of fortitude and discernment are essential. "The missionary must renounce himself and everything that he considered as his own up to this point, and make himself everything to everyone."26 This spirituality calls us to apostolic charity which enables us "to feel Christ's burning love for souls, and love the Church as Christ did."27 Furthermore, John Paul's exhorts all to the way of holiness: "Holiness must be called a fundamental presupposition and an irreplaceable condition of everyone in fulfilling the mission of salvation in the Church. The universal call to holiness is closely linked to the universal call to mission. Every member of the faithful is called to holiness and to mission."28 He also notes,"the future of mission depends to a great extent on contemplation. Unless the missionary is a contemplative he cannot proclaim Christ in a credible way."29 The missionary is called to be a "person of the Beatitudes (poverty, meekness, acceptance of suffering and persecution, the desire for justice and peace, charity). He closes his call to a genuine Christian spirituality by telling us. "the characteristic of every authentic missionary life is the inner joy that comes from faith. . . the one who proclaims the"Good News" must be a person who has found true hope in Christ. " 30
"An essential characteristic "of this
missionary spirituality,the pope tells us,
"is intimate communion with Christ."
Pope John Paul II aims the call and the challenge of a new evangelization at each of us. He is practicing what he preaches. Missionary activity, he tells us, "renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive pope's missionary activity is renewing and revitalizing faith among the faithful! John Paul II is preaching the Gospel to the Church and to the nations. The calling he proclaims is the calling of Christ to his disciples,"come follow me." The pope is proclaiming the fundamental truths of our faith. He is inviting us to join him on the journey in Christ. For those who would participate in the new evangelization they are called to personal communion with God in Christ through the Holy Spirit. For those who would be missionaries in the new evangelization they must first be disciples of Christ, in living relationship with the Lord and His Church.
Pope John Paul II is helping us to see how we as Catholics can enter into a new evangelization in a way that is consistent with the Church's teaching and tradition. He also offers to us spiritual perspective that enables us to respond in humility and hope to the difficult times that we live in.
In his call to a new evangelization John Paul IT following the directives of Vatican II has helped to focus the Church on some of the crucial priorities necessary for the strengthening and renewal of the Church. Furthermore, I believe that he is proclaiming God's call to the Church in our day in such a manner as to both address the Church's past and present difficulties, and to prepare her for the third millennium. "How many internal tensions, which weaken and divide certain local Churches and institutions, would disappear before the firm conviction that the salvation of local communities is procured through cooperation in work for the spread of the Gospel to the farthest bounds of the earth!" 32 "Missionary activity, declares the pope, renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive. Faith is strengthened when it is given to others!"33
the new evangelizationis very much tied up with
"entering a new missionary age,
which will become a radiant day
bearing an abundant harvest,
if all Christians . . .
respond with generosity and holiness
to the calls and challenges of our time."
In describing the main orientation of his pontificate Pope John Paul II declared in Mexico City, May 6, 1990, "The Lord and Master of history and of our destinies has wished my pontificate to be that of a pilgrim pope of evangelization walking down the roads of the world bringing to all peoples the message of salvation."4 Since the beginning of his pontificate the Pope has taken over eighty missionary trips! He is personally committed to the priority of evangelization and the mission to the nations. He is leading the people of God into the third millennium with the conviction that the 'nineties' are an extended season of advent leading us to the Great Jubilee of the Incarnation. He believes that this new evangelization is very much tied up with "entering a new missionary age,which will become a radiant day bearing an abundant harvest, if all Christians, and missionaries and young Churches in particular, respond with generosity and holiness to the calls and challenges of our time."35
Dave Nodar is Director of CHRISTLIFE Catholic Evangelization Services, an apostolate of the Archdiocese of Baltimore, Maryland USA
By Dave Nodar
In Pope John Paul II's encyclicals, speeches and other writings he uses the term new evangelization. Catholics as well as other Christians have been intriqued and interested in his frequent use of this term. What is he referring to and what are characteristics of this new evangelization'?
According to the pope, "The expression New Evangelization was popularized in the encylical of Pope Paul VI Evangelization in the Modern World, as a response to the new challenges-that the contemporary world creates for the mission of the Church."1 Pope John Paul II sees the need for a "great relaunching" of evangelization in the present life of the Church in a variety of ways.2 In Mission of The Redeemer (Redemptoris Missio ), John Paul II presents a new synthesis of the Church's teaching about evangelization in modern times.
The pope's call to a new evangelization is a prophetic and revolutionary calling to the Roman Catholic Church. As we approach the third millennsium, Pope John Paul II is re-directing and re-focusing the Church's priorities. John Paul II proclaims "the moment has come to commit all of the Church's energies to a new evangelization and to the mission ad gentes. No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples."3 The Catholic Church committing all c of it energies to a new evangelization and mission to the nations is a radical change in emphasis. The reality is that the vast majority of Catholics (clergy and laity) are not inclined to evangelization. The term, evangelization, itself for most Catholics sounds Protestant. Additionally the Catholic Church is understood by many her own members, as well as by those outside her life, to be primarily liturgical pastoral and hierarchical. One might argue: "Isn't evangelization and missionary activities something Protestants do?" Yet the Church teaches that she is missionary by her very nature, evangelization is a duty of every Christian.4 Pope Paul VI in his apostolic exhortation Evangelii Nuntiandi states, "We wish to confirm once more that the task of evangelizing all people constitutes the essential mission of the Church. It is a task and mission which the vast and profound changes of present day society make all the more urgent. Evangelizing is in fact the grace and vocation proper to the Church, her deepest identity. She exists in order to evangelize. . ."5 While the notion of evangelization may seem foreign to Catholics, in light of the times we are living in, the changing world scene, the deterioration of western civilization, and the weak condition of the Church in many parts of the world, Pope John Paul lI's urgent call to a new evangelization is imperative. The entire Church must come to embrace this calling and make it a normal part of Catholic life.
When Pope John Paul II uses the term "a new evangelization" he does not mean a new message. "Evangelization cannot be new in its content since its very theme is always the one gospel given in Jesus Christ."6 In its writings about evangelization the Church means most fundamentally the proclamation of the basic Christian message: salvation through Jesus Christ.7 On this foundation of the basic message of eternal life in God, John Paul II extends the notion of evangelization. He notes that there are a diversity of activities in the Church's one mission. He states that evangelization should not be limited to individual unbelievers but also addressed to non-practicing Christians and to entire cultures (those that need re-evangelizing and those who do not yet believe in Christ).8 When the pope talks about evangelization that is new he states "evangelization can be new in its ardor, methods and expression."9 It must be adapted to the people of our day.
In Redemptoris Missio John Paul II sketches out some of the characteristics of the new evangelization. Although this presentation is by no means comprehensive I have attempted to point out some of these characteristics that distinguish the new evangelization.
1. The New Evangelization is Christocentric.
The new evangelization like all evangelization must be founded on the person of Jesus Christ and His gospel. "Evangelization will always contain -- as the foundation, centre and, at the same time, the summit of its dynamism -- a clear proclamation that, in Jesus Christ . . . salvation is offered to all men, as a gift of God's grace and mercy." "The new evangelization," according to John Paul II, "is not a matter of merely passing on doctrine but rather of a personal and profound meeting with the Savior." This is not new in the Church's proclamation. However I believe that Pope John Paul I l's constant emphasis and exaltation of Jesus Christ as Lord is very significant for the Church at this time in history. It is very easy for us as Catholics to be distracted with the riches that God has given to the Church: her history, apostolic succession, her liturgy, her theology, the church fathers and saints, her art, etc. With so many wonderful treasures we can be, it seems, distracted from the pearl of great price. From the beginning of his papacy' John Paul II has held the conviction that he is to proclaim, "(the Redeemer of man, Jesus Christ, . . . the centre of the universe and of history."12 He has helped us to see what is most important both in his encyclicals and in his life.
"Evangelization will always contain
as the foundation, centre and, at the same time,
the summit of its dynamism
-- a clear proclamation that,
in Jesus Christ salvation is offered to all men,
as a gift of God's grace and mercy."
"The new evangelization," according to John Paul II,
"is not a matter of merely passing on doctrine
but rather of a personal and
profound meeting with the Savior."
Upon the foundation of Jesus Christ and His Gospel, which Pope John Paul 11 establishes clearly in all of his encyclicals, we can see some other characteristics that distinguish the new evangelization from previous times in history.
2. The New Evangelization is the responsibility of the entire People of God.
In the past (and even presently), for most Catholics evangelization was perceived to be the work of a special group within the Church, e.g., those with a special vocation, missionaries or priests. In the new evangelization, however, it is clear that the call is to the entire people of God. When reading Redemptoris Missio it is striking to see the number of times Pope John Paul II states that missionary evangelization is the responsibility and calling of all Christians."13 In the Exhortation Christifldeles Laici, John Paul II says, "I spoke explicitly of the Church's permanent mission of bringing the gospel to the multitudes. . . who as yet do not know Christ. . . and of the responsibility of the lay faithful in this regard. The mission ad gentes is incumbent upon the entire People of God. . . missionary activity which is carried out in a wide variety of ways, is the task of all the Christian faithful."l4 "Missionary activity is a matter for all Christians, for all dioceses, and parishes, Church institutions and associations."
The mission to the nations
is incumbent upon the entire People of God
. . . missionary activity which is carried out
in a wide variety of ways,
is the task of all the Christian faithful."
"Missionary activity is a matter for all Christians..."
This is a remarkable shift in emphasis, one that I believe necessitates a pastoral plan by the bishops of the Church for helping the faithful to share in the responsibility of evangelization and the mission ad gentes In order for all of the Christian faithful to participate in this calling to the new evangelization the reality of the life changing, gospel message must be experienced as "good news" in each of their lives. The message of the Gospel must to be heard, understood, embraced, lived and shared by all membersof the Church! In order for this radical shift in emphasis to occur priority must be given to proclaiming regularly and clearly what the message of the new evangelization is.
Within this calling that is proper to all of the Christian faithful, Pope John Paul II makes distinctions of responsibility for bishops, priests, members of religious congregations, missionaries, and the laity.16 Bishops headed by the Successor of Peter are primarily responsible for work of evangelization. Priests are, by vocation responsible to stir up the missionary consciousness of the faithful. Members of religious congregations because of their consecration give testimony of the values of the Kingdom of God. Laity in their daily environments of family life and the market place have excellent opportunities to be witnesses of the Gospel. With declining number of priestly vocations in countries such as our own the importance of the laity's responsibility in evangelization cannot be underestimated. In his address to the Latin American Bishops at Port au-Prince, Haiti in March 1983, John Paul II while speaking of the new evangelization noted three aspects which are fundamental to it. The second aspect had to do with the laity. He noted, "not only the lack of priests but also and above all the self - understanding of the church in Latin America, in light of the Second Vatican Council and Puebla, speaks forcefully of the place of the laity in the church and in society ". . . the bishops together with their churches [ought to be] engaged in forming and increasing the number of laity who are ready to collaborate effectively in the work of evangelization." The laity must be trained and released into the service of evangelization as missionaries of the new evangelization. The Holy Spirit as the principal agent of evangelization and mission is calling all of God's people to enter the harvest fields.
3. The New Evangelization is not just for the foreign missions
In Redemptoris Missio, the pope says that in today's world from the viewpoint of evangelization we can distinguish three situations that need to be addressed differently. The first is the situation of the mission ad gentes in the proper sense of the term. Bringing the gospel to peoples, groups and socio-cultural contexts in which Christ and his Gospel are not known. "(T)o preach the Gospel and to establish new Churches among peoples or communities where they do not yet exist, . . . this is the first task of the Church." 17
Second, there are healthy mature Christian communities that are fervent in their faith. have a sense of the universal mission, and in which the Church carries out her activities and pastoral care. Here he seems to describe a situation that requires pastoral care and not evangelization. Third, there is what the pope calls an intermediate situation. Within countries there are entire groups of the baptized who have lost a living sense of the faith, or no longer consider themselves members of the Church. "ln this case what is needed is a "new evangelization" or a "re-evangelization."l8 In this third situation people need to be socialized into situations of vibrant faith.19 Some need their faith to be renewed and enlivened. Others have had little or no training in the Christian faith and essentially need to be evangelized with the basic gospel and receive formation in the faith (catechesis).
In Redemptoris Missio, this re-evangelization seems to be primarily what Pope John Paul II refers to when he talks of the new evangelization.
This re-evangelization is no small undertaking for the Catholic Church in the United States and in other countries such as those in central and eastern Europe as well as in Latin America. In our country it is painfully clear that many Catholics (and other Christians) have not been effectively incorporated into life in Christ. Baptized as infants many have never made a personal commitment to the Lord Jesus Christ and the Gospel. As adolescents and adults many drift away from the Church. Evangelization must be directed to the Church itself. 20
... it is painfully clear that many Catholics (and other Christians)
have not been effectively incorporated into life in Christ.
Baptized as infants many have never made a personal commitment
to the Lord Jesus Christ and the Gospel.
As adolescents and adults many drift away from the Church.
Evangelization must be directed to the Church itself.
In the face of directly anti-gospel proclamations that are constantly being proclaimed to Christians in many countries there needs to be the clear proclamation of Jesus Christ as Lord and his Gospel. People need to be regularly inspired, encouraged and formed in their faith in order to live a Christian lifestyle. (There is the need for orthodoxy and orthopraxy).
Pope John Paul's helps us to distinguish between those situations needing primary evangelization (ad gentes), re-evangelization, or pastoral care. These distinctions are critical to recognize at this point in history. His summons to re-evangelization is an honest and essential assertion by the successor of Peter that must be heeded by the Church. The time is long over due to recognize that evangelization cannot he limited to the mission ad gentes.
4. The New Evangelization is directed to individuals and to whole cultures.
Pope John Paul II teaches that not only individuals but whole cultures need to be transformed by influence of the Gospel. In her missionary activity the Church encounters different cultures and becomes involved in the process of inculturation. By inculturation the pope means, "the intimate transformation of authentic cultural values through the integration in Christianity and the insertion of Christianity in the various human cultures 21 "The new evangelization must strive to incarnate Christian values and open the Gospel message to human cultures. Evangelization according to John Paul should lead to, "a civilization of love." 22
5. The New Evangelization is not limited to the presentation of the basic Gospel message (kerygma) but is a comprehensive process of Christianization.
The proclamation of the Gospel is the essential first step. It is the foundation of a life long process. Evangelization according to the pope also involves catechetical instruction, moral doctrine and the social teaching of the Church. Those who are incorporated into Christ are incorporated into His Body. They are joined to God through the sacraments and the Church community. 23
6. The New Evangelization calls for a missionary spirituality
The basis of sharing the life of Christ with others is life in Christ. We are called to know Christ and to make Him known. The fundamental activity, therefore, of those called to be missionaries is receptivity to God, of complete docility to the Holy Spirit. Receiving is the condition for doing the work of an evangelist. "It is not possible," John Paul II states,"to bear witness to Christ without reflecting his image, which is made alive in us by grace and the power of the Spirit." 24 In order to pass on the Gospel to others it must have first permeated our lives. "An essential characteristic "of this missionary spirituality, the pope tells us,"is intimate communion with Christ."25 John Paul II mentions some other elements of a spirituality that are essential for all those called to be missionaries. Reception of the gifts of fortitude and discernment are essential. "The missionary must renounce himself and everything that he considered as his own up to this point, and make himself everything to everyone."26 This spirituality calls us to apostolic charity which enables us "to feel Christ's burning love for souls, and love the Church as Christ did."27 Furthermore, John Paul's exhorts all to the way of holiness: "Holiness must be called a fundamental presupposition and an irreplaceable condition of everyone in fulfilling the mission of salvation in the Church. The universal call to holiness is closely linked to the universal call to mission. Every member of the faithful is called to holiness and to mission."28 He also notes,"the future of mission depends to a great extent on contemplation. Unless the missionary is a contemplative he cannot proclaim Christ in a credible way."29 The missionary is called to be a "person of the Beatitudes (poverty, meekness, acceptance of suffering and persecution, the desire for justice and peace, charity). He closes his call to a genuine Christian spirituality by telling us. "the characteristic of every authentic missionary life is the inner joy that comes from faith. . . the one who proclaims the"Good News" must be a person who has found true hope in Christ. " 30
"An essential characteristic "of this
missionary spirituality,the pope tells us,
"is intimate communion with Christ."
Pope John Paul II aims the call and the challenge of a new evangelization at each of us. He is practicing what he preaches. Missionary activity, he tells us, "renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive pope's missionary activity is renewing and revitalizing faith among the faithful! John Paul II is preaching the Gospel to the Church and to the nations. The calling he proclaims is the calling of Christ to his disciples,"come follow me." The pope is proclaiming the fundamental truths of our faith. He is inviting us to join him on the journey in Christ. For those who would participate in the new evangelization they are called to personal communion with God in Christ through the Holy Spirit. For those who would be missionaries in the new evangelization they must first be disciples of Christ, in living relationship with the Lord and His Church.
Pope John Paul II is helping us to see how we as Catholics can enter into a new evangelization in a way that is consistent with the Church's teaching and tradition. He also offers to us spiritual perspective that enables us to respond in humility and hope to the difficult times that we live in.
In his call to a new evangelization John Paul IT following the directives of Vatican II has helped to focus the Church on some of the crucial priorities necessary for the strengthening and renewal of the Church. Furthermore, I believe that he is proclaiming God's call to the Church in our day in such a manner as to both address the Church's past and present difficulties, and to prepare her for the third millennium. "How many internal tensions, which weaken and divide certain local Churches and institutions, would disappear before the firm conviction that the salvation of local communities is procured through cooperation in work for the spread of the Gospel to the farthest bounds of the earth!" 32 "Missionary activity, declares the pope, renews the Church, revitalizes faith and Christian identity, and offers fresh enthusiasm and new incentive. Faith is strengthened when it is given to others!"33
the new evangelizationis very much tied up with
"entering a new missionary age,
which will become a radiant day
bearing an abundant harvest,
if all Christians . . .
respond with generosity and holiness
to the calls and challenges of our time."
In describing the main orientation of his pontificate Pope John Paul II declared in Mexico City, May 6, 1990, "The Lord and Master of history and of our destinies has wished my pontificate to be that of a pilgrim pope of evangelization walking down the roads of the world bringing to all peoples the message of salvation."4 Since the beginning of his pontificate the Pope has taken over eighty missionary trips! He is personally committed to the priority of evangelization and the mission to the nations. He is leading the people of God into the third millennium with the conviction that the 'nineties' are an extended season of advent leading us to the Great Jubilee of the Incarnation. He believes that this new evangelization is very much tied up with "entering a new missionary age,which will become a radiant day bearing an abundant harvest, if all Christians, and missionaries and young Churches in particular, respond with generosity and holiness to the calls and challenges of our time."35
Dave Nodar is Director of CHRISTLIFE Catholic Evangelization Services, an apostolate of the Archdiocese of Baltimore, Maryland USA
Friday, December 24, 2010
Asia's baby shortage sets demographic timebomb ticking by Frank Zeller, Agence France-Presse
TOKYO - East Asia's booming economies have for years been the envy of the world, but a shortfall in one crucial area -- babies -- threatens to render yesterday's tigers toothless.
Some of the world's lowest birth rates look set to slash labor forces in Singapore, South Korea and Taiwan, where fewer workers will support more retirees and their ballooning health care and pension costs.
Shuffling along in the vanguard of ageing Asia is Japan, whose population started slowly shrinking three years ago, and where almost a quarter of people are over 65 while children make up just 13 percent.
On current trends, Japan's population of 127 million will by 2055 shrivel to 90 million, its level when it kicked off its post-war boom in 1955, warns the National Institute of Population and Social Security Research.
Asian population giant China may still be near its prime, with armies of young rural workers flocking to its factories. But, thanks to the 30-year-old one-child policy, its demographic timebomb is also ticking.
"Over the past 50 years, economic and social modernization in Asia has been accompanied by a remarkable drop in birth rates," the Hawaii-based think-tank the East-West Centre says in a new research paper.
"Gains in education, employment and living standards, combined with dramatic breakthroughs in health and family-planning technology, have led to lower fertility in every country of the region."
Falling fertility rates are a common trend for societies as they grow richer, and many European nations are also below the level needed to keep a population stable -- about 2.1 children per woman over her lifetime.
While in traditional rural societies children tend to take over the farm and care for their elderly parents, in modern, urban societies, many couples, with better access to birth control, see offspring as an unaffordable luxury.
China now has 1.6 births per woman, Singapore has 1.2 and South Korea has slightly fewer than 1.1. Taiwan has just 1.03 births per woman.
One way to counter declining populations is to allow more immigration -- but governments from Singapore to Tokyo have been reluctant to do so.
At the same time Singaporeans, who have turned their city-state into an Asian hub of commerce and service industries, have long been famously disinclined to procreate.
The government has for years put on match-making events for university graduates on the assumption that Singapore's best and brightest could be coaxed into producing a generation of brainy offspring.
While that model in social engineering has failed to bring a baby boom, bureaucrats across the region have sought to tweak policies and tax codes to get more couples in the mood, but seldom with great success.
At the core of the problem, say analysts, have been gender attitudes steeped in Confucian traditions -- with men still expecting their wives to handle the childcare and household chores that may not top a modern woman's wishlist.
Kim Hye-Young, researcher at the Korea Women's Development Institute, said: "The big problem is that South Korean women, compared to men, have too much to lose when getting married in this system.
"This reality makes marriage, let alone having a child, look like a very unattractive option in South Korea, perhaps far more so than in other countries," she said.
In Japan, where women remain woefully under-represented in corporate boardrooms, falling pregnant still all too often spells career death.
"Women are voting with their wombs, refraining from having children because the opportunity costs are so high and rigid employment policies make many of them choose between raising a family or pursuing a career," writes Jeff Kingston, director of Asian Studies at Temple University in Tokyo.
Other factors also play a role, he writes in a new book on contemporary Japan: many young people -- unlike their jobs-for-life fathers -- now skip between temporary jobs and lack the financial security to start a family.
Compounding the geriatric trend in Japan are long life expectancies -- a world-record 86.44 years for women and 79.59 years for men.
This means the social welfare burden is growing for a government that already has a debt-to-GDP ration nearing 200 percent, the rich world's highest.
The centre-left government in power since last year has introduced family friendly policies, from child payments to free school tuition, to ease the burden on parents struggling to raise kids in their cramped apartments.
High-tech Japan has also built robots to help with elderly care, while electronics giants have tapped a huge market for elderly-friendly gadgets, such as mobile phones with extra-large displays and buttons.
In the long run, Japan needs to take fundamental steps to deal with the growing strain of a greying society, warns ratings agency Standard and Poor's.
"Barring structural changes in old-age related government spending, a rapidly greying society will lift expenditures," it warns. "This, in turn, threatens to weaken the sovereign ratings on Japan in the long term."
Polls in Asia indicate that most people are aware of the threat that silent playgrounds and empty classrooms spell for their greying societies, but remain unlikely to rush to their bedrooms to help avert societal doom.
In Taiwan, a survey of childless workers last month found that 87 percent thought the declining birth rate was a serious problem, and two thirds worried the result would be a society unable to look after its elderly.
Still, few said they would start making babies to save their island, according to the survey by human resources service 104 Job Bank. Almost two thirds said they did not intend to have any children in future.
The East-West Centre paper concluded that it "seems likely that fertility in East Asian societies will remain low -- at least for the foreseeable future -- as women make difficult choices between careers and motherhood."
Some of the world's lowest birth rates look set to slash labor forces in Singapore, South Korea and Taiwan, where fewer workers will support more retirees and their ballooning health care and pension costs.
Shuffling along in the vanguard of ageing Asia is Japan, whose population started slowly shrinking three years ago, and where almost a quarter of people are over 65 while children make up just 13 percent.
On current trends, Japan's population of 127 million will by 2055 shrivel to 90 million, its level when it kicked off its post-war boom in 1955, warns the National Institute of Population and Social Security Research.
Asian population giant China may still be near its prime, with armies of young rural workers flocking to its factories. But, thanks to the 30-year-old one-child policy, its demographic timebomb is also ticking.
"Over the past 50 years, economic and social modernization in Asia has been accompanied by a remarkable drop in birth rates," the Hawaii-based think-tank the East-West Centre says in a new research paper.
"Gains in education, employment and living standards, combined with dramatic breakthroughs in health and family-planning technology, have led to lower fertility in every country of the region."
Falling fertility rates are a common trend for societies as they grow richer, and many European nations are also below the level needed to keep a population stable -- about 2.1 children per woman over her lifetime.
While in traditional rural societies children tend to take over the farm and care for their elderly parents, in modern, urban societies, many couples, with better access to birth control, see offspring as an unaffordable luxury.
China now has 1.6 births per woman, Singapore has 1.2 and South Korea has slightly fewer than 1.1. Taiwan has just 1.03 births per woman.
One way to counter declining populations is to allow more immigration -- but governments from Singapore to Tokyo have been reluctant to do so.
At the same time Singaporeans, who have turned their city-state into an Asian hub of commerce and service industries, have long been famously disinclined to procreate.
The government has for years put on match-making events for university graduates on the assumption that Singapore's best and brightest could be coaxed into producing a generation of brainy offspring.
While that model in social engineering has failed to bring a baby boom, bureaucrats across the region have sought to tweak policies and tax codes to get more couples in the mood, but seldom with great success.
At the core of the problem, say analysts, have been gender attitudes steeped in Confucian traditions -- with men still expecting their wives to handle the childcare and household chores that may not top a modern woman's wishlist.
Kim Hye-Young, researcher at the Korea Women's Development Institute, said: "The big problem is that South Korean women, compared to men, have too much to lose when getting married in this system.
"This reality makes marriage, let alone having a child, look like a very unattractive option in South Korea, perhaps far more so than in other countries," she said.
In Japan, where women remain woefully under-represented in corporate boardrooms, falling pregnant still all too often spells career death.
"Women are voting with their wombs, refraining from having children because the opportunity costs are so high and rigid employment policies make many of them choose between raising a family or pursuing a career," writes Jeff Kingston, director of Asian Studies at Temple University in Tokyo.
Other factors also play a role, he writes in a new book on contemporary Japan: many young people -- unlike their jobs-for-life fathers -- now skip between temporary jobs and lack the financial security to start a family.
Compounding the geriatric trend in Japan are long life expectancies -- a world-record 86.44 years for women and 79.59 years for men.
This means the social welfare burden is growing for a government that already has a debt-to-GDP ration nearing 200 percent, the rich world's highest.
The centre-left government in power since last year has introduced family friendly policies, from child payments to free school tuition, to ease the burden on parents struggling to raise kids in their cramped apartments.
High-tech Japan has also built robots to help with elderly care, while electronics giants have tapped a huge market for elderly-friendly gadgets, such as mobile phones with extra-large displays and buttons.
In the long run, Japan needs to take fundamental steps to deal with the growing strain of a greying society, warns ratings agency Standard and Poor's.
"Barring structural changes in old-age related government spending, a rapidly greying society will lift expenditures," it warns. "This, in turn, threatens to weaken the sovereign ratings on Japan in the long term."
Polls in Asia indicate that most people are aware of the threat that silent playgrounds and empty classrooms spell for their greying societies, but remain unlikely to rush to their bedrooms to help avert societal doom.
In Taiwan, a survey of childless workers last month found that 87 percent thought the declining birth rate was a serious problem, and two thirds worried the result would be a society unable to look after its elderly.
Still, few said they would start making babies to save their island, according to the survey by human resources service 104 Job Bank. Almost two thirds said they did not intend to have any children in future.
The East-West Centre paper concluded that it "seems likely that fertility in East Asian societies will remain low -- at least for the foreseeable future -- as women make difficult choices between careers and motherhood."
Saturday, October 30, 2010
RH Bill False Presumptions
Eustaquio Bungangkahoy
May 3rd, 2010 at 10:44 am
Proponents of H.B, 5043 “Reproductive Health” bill always cite that that the Philippines is over-populated at 90+ million people to rationalize their support for artificial birth control. But is the country really overpopulated? And the implication is that our country is poor because of that 90-million figure.
Population figures are meaningless if we don’t take into consideration the area where that figure lives. For example, what does it mean that Japan has 127 million people? Or that the U.S.A. has 309 million?
Let’s take a look at a sample of Wikipedia’s listing of countries according to population DENSITY, or the number of people in every square kilometer (http://en.wikipedia.org/wiki/List_of_countries_and_dependencies_by_population_density), April 24, 2010:
Rank Country People/Sq.Km.
1 Macau 18,534
2 Monaco 16,923
3 Singapore 7,022
4 Hong Kong 6,348
…
43 Philippines 307
…
129 Ethiopia 71
Compared to the thousands of the top 4 most-densely populated countries, the Philippines at 307 is hardly “over-populated”!
And what about the overpopulation=poverty myth? The top 4 countries are so RICH! Macau is Asia’s playground for billionaires, streets choked with Rolls Royces. Monaco is summer capital to Europe’s kings, princes, dukes and other royalty. No need to say anything about Singapore and Hong Kong.
These top 4 countries are so small and have no natural resources to brag about but yet so rich. So is the Philippines poor because there are “too many” Filipinos and that we have no natural resources? Look at Ethiopia in Africa. If less people means more wealth to be shared, Ethiopia should be at the top of the list, instead of being one of the world’s poorest.
Some people may argue that the top 4 are rich because they are small and easy to manage in spite their large population. So let’s look at huge China with its 1.3 BILLION. It is the fastest growing economy in the world, predicted to overtake the U.S.A. in about a decade, and even now lends money to the U.S.A.!
Right within our own country, compare the population-to-wealth ratio of Sequijor, Cebu and Manila. Obviously, the more population, the wealthier the place!
Now guess what is our country’s biggest dollar earner? It’s our Overseas Foreign Workers – human life.
Clearly, life is God’s GIFT and a nation’s WEALTH!
So what is causing our poverty?
RIIIGHT! CORRUPTION! And the guilty ones hide their sins by blaming us the people for having too many children! What if by a miracle, our population is cut in half a year from now, will our country start getting richer if corruption is still there? Of course not!
(How true is the rumor that those who support H.B. 5043 are offered millions by giant foreign pharmaceuticals who make birth control pills and devices? Hopefully not true…)
=====
So okay, the Philippines is not over-populated AND over-population does not cause poverty. But what about on the family and personal level?
No one can argue that feeding more mouths requires more money. But will it make us poor? We have all heard of stories of immigrants from China escaping the poverty and oppression there. They came in dirt-poor, ate “lugaw”, had 10 children, worked hard, became millionaires, and now control our economy! Many successful Filipinos share the same life story, coming from very large families, and struggling and sacrificing all the way to the top. Yet we also know many families with only one or two children but remain very poor all their lives.
Children do not make us poor. Poverty is caused by many more crucial factors like lack of education, lack of opportunities, lack of drive, lack of discipline, lack of inheritance, even lack of luck. But one thing is sure, lack of children will not make us rich.
=====
But what if we just want to give more quality time and better education to fewer children? Now THERE is a very good and very noble intention! The healthiest and the BEST way to do this is to abstain during fertile days.
Abstention (self-denial) is self-discipline and builds our character. It is the same discipline we use to abstain from stealing government money; to abstain from cheating at school and at taxes; to abstain from extra-marital affairs; to abstain from skipping classes and cutting work hours; to abstain from bribing policemen; and to abstain from selling our votes.
And this abstention we practice is exactly the same abstention we are teaching our children: to abstain from eating too much candy, to abstain from over-spending, to abstain from pre-marital sex, and to abstain from drugs… to be children of strong character and will-power, not weaklings and spoiled brats.
Artificial birth control on the other hand, offers us the “choice” of indulging in pleasure without responsibility; the same easy “choice” of accepting bribe money instead of hard work and sacrifice; the same easy “choice” to cheat during exams rather than study diligently; the same “choice” for instant gratification over self-denial and patience; the same “choice” to behave like dogs and monkeys, urinating and copulating, anytime and anywhere the urge strikes them, rather than conduct ourselves as the noble descendants of Lapu-lapu, Gabriela Silang, and the Katipuneros.
Let us re-learn the values of abstention, self-denial and discipline. Such virtues will harden us, strengthen our character, enrich our families, make our country great again, and get us to heaven some day.
May 3rd, 2010 at 10:44 am
Proponents of H.B, 5043 “Reproductive Health” bill always cite that that the Philippines is over-populated at 90+ million people to rationalize their support for artificial birth control. But is the country really overpopulated? And the implication is that our country is poor because of that 90-million figure.
Population figures are meaningless if we don’t take into consideration the area where that figure lives. For example, what does it mean that Japan has 127 million people? Or that the U.S.A. has 309 million?
Let’s take a look at a sample of Wikipedia’s listing of countries according to population DENSITY, or the number of people in every square kilometer (http://en.wikipedia.org/wiki/List_of_countries_and_dependencies_by_population_density), April 24, 2010:
Rank Country People/Sq.Km.
1 Macau 18,534
2 Monaco 16,923
3 Singapore 7,022
4 Hong Kong 6,348
…
43 Philippines 307
…
129 Ethiopia 71
Compared to the thousands of the top 4 most-densely populated countries, the Philippines at 307 is hardly “over-populated”!
And what about the overpopulation=poverty myth? The top 4 countries are so RICH! Macau is Asia’s playground for billionaires, streets choked with Rolls Royces. Monaco is summer capital to Europe’s kings, princes, dukes and other royalty. No need to say anything about Singapore and Hong Kong.
These top 4 countries are so small and have no natural resources to brag about but yet so rich. So is the Philippines poor because there are “too many” Filipinos and that we have no natural resources? Look at Ethiopia in Africa. If less people means more wealth to be shared, Ethiopia should be at the top of the list, instead of being one of the world’s poorest.
Some people may argue that the top 4 are rich because they are small and easy to manage in spite their large population. So let’s look at huge China with its 1.3 BILLION. It is the fastest growing economy in the world, predicted to overtake the U.S.A. in about a decade, and even now lends money to the U.S.A.!
Right within our own country, compare the population-to-wealth ratio of Sequijor, Cebu and Manila. Obviously, the more population, the wealthier the place!
Now guess what is our country’s biggest dollar earner? It’s our Overseas Foreign Workers – human life.
Clearly, life is God’s GIFT and a nation’s WEALTH!
So what is causing our poverty?
RIIIGHT! CORRUPTION! And the guilty ones hide their sins by blaming us the people for having too many children! What if by a miracle, our population is cut in half a year from now, will our country start getting richer if corruption is still there? Of course not!
(How true is the rumor that those who support H.B. 5043 are offered millions by giant foreign pharmaceuticals who make birth control pills and devices? Hopefully not true…)
=====
So okay, the Philippines is not over-populated AND over-population does not cause poverty. But what about on the family and personal level?
No one can argue that feeding more mouths requires more money. But will it make us poor? We have all heard of stories of immigrants from China escaping the poverty and oppression there. They came in dirt-poor, ate “lugaw”, had 10 children, worked hard, became millionaires, and now control our economy! Many successful Filipinos share the same life story, coming from very large families, and struggling and sacrificing all the way to the top. Yet we also know many families with only one or two children but remain very poor all their lives.
Children do not make us poor. Poverty is caused by many more crucial factors like lack of education, lack of opportunities, lack of drive, lack of discipline, lack of inheritance, even lack of luck. But one thing is sure, lack of children will not make us rich.
=====
But what if we just want to give more quality time and better education to fewer children? Now THERE is a very good and very noble intention! The healthiest and the BEST way to do this is to abstain during fertile days.
Abstention (self-denial) is self-discipline and builds our character. It is the same discipline we use to abstain from stealing government money; to abstain from cheating at school and at taxes; to abstain from extra-marital affairs; to abstain from skipping classes and cutting work hours; to abstain from bribing policemen; and to abstain from selling our votes.
And this abstention we practice is exactly the same abstention we are teaching our children: to abstain from eating too much candy, to abstain from over-spending, to abstain from pre-marital sex, and to abstain from drugs… to be children of strong character and will-power, not weaklings and spoiled brats.
Artificial birth control on the other hand, offers us the “choice” of indulging in pleasure without responsibility; the same easy “choice” of accepting bribe money instead of hard work and sacrifice; the same easy “choice” to cheat during exams rather than study diligently; the same “choice” for instant gratification over self-denial and patience; the same “choice” to behave like dogs and monkeys, urinating and copulating, anytime and anywhere the urge strikes them, rather than conduct ourselves as the noble descendants of Lapu-lapu, Gabriela Silang, and the Katipuneros.
Let us re-learn the values of abstention, self-denial and discipline. Such virtues will harden us, strengthen our character, enrich our families, make our country great again, and get us to heaven some day.
Thursday, October 28, 2010
Catechism on RH Bill
A Catechism on the Reproductive Health Bill
Prepared by the Commission on Family and Life
Diocese of San Pablo
What is the Catechism on the Reproductive Health Bill?
Many issues had been raised in the public square recently which put the Church in the negative light particularly on the overreaching issue of the proposed Reproductive Health Bill (H.B. No. 96) reintroduced in the present Congress with Representative Edcel C. Lagman as its principal author. We believe that most of the criticism leveled against the Church which included the bishops and the clergy in regard to their stand against the bill is based on unfounded and imagined fears and the lack of proper information and understanding of the nature of this measure that prompted the Church to opposed it.
This Catechism was prepared primarily for the lay faithful , the family and life ministries in the different parishes of the Diocese of San Pablo and the clergy to provide them an overview of the salient features of the bill that they may not be aware of, offend the teachings of the Church.
What is the purpose of this Catechism?
The Commission on Family and Life recognizes the urgent need to provide both the clergy and the lay faithful adequate information on the RHB issues and related concerns consistent with the perspective of the Church. With a correct notion and understanding of the crucial issues laid before them, they can hopefully be able to distill erroneous perceptions and discern deliberately distorted information designed to create a favorable view of the bill at the expense of truth.
What is the Reproductive Health Bill ?
The RH Bill purports, as its long title indicate to be “An Act Providing For a National Policy on Reproductive Health, Responsible Parenthood and Population and Development, and for other Purposes.”
We believe it is nothing but a coercive birth control program masquerading as a reproductive health measure. It seeks a zero population growth rate to be achieved through a massive State-sponsored and publicly funded promotion and distribution of artificial birth control methods, such as contraception – barrier, pills most of which are abortifacients, techniques, and sterilization like vasectomy and tubal ligation.
How do we approach this Bill.
We must not take the bill at its face value. It is more important to know what the bill is not saying, more than what it says and go into the real spirit that animates it than just focus on the nice printed words. The bill is not what its authors say it is, it is everything the authors say it is not. Despite of its seemingly positive tenor (about fostering maternal health, breastfeeding, child care and nutrition) and advertised as pro-poor, we find the bill deeply flawed as being contrary to the Constitution and destructive of public morals and family values.
What is so wrong about the Bill that seeks to alleviate poverty targeting “the poorest of the poor and the marginalized” as its main beneficiaries.?
If it were a sincere and genuine anti-poverty measure, we will certainly support it. But its clear overriding objective is to depopulate the country through an aggressive and coercive artificial means of birth control, pursuing a mandatory sex education program
both in private and public schools covering children from Grade 5 up to 4th year high school and spending millions of taxpayers money, most of whom are Catholics – like you to buy “hormonal contraceptives, intrauterine devices, injectables and other safe and effective family planning products and supplies” as essential medicines when pregnancy is not even a disease to be treated. These are intended to foster “a satisfying and safe sex life” thereby inciting promiscuity, courtesy of the Catholic taxpayers.
Why do you say that the bill violates to the Constitution ?
By seeking to depopulate the country through a Government-funded program of aggressive proliferation of contraceptives thereby fostering a contraceptive mentality to attain a “satisfying and safe sex life”, known as contraceptive sex and implementing a mandatory sex education in private and public schools covering Grade V to 4th year, it infringes the Constitutional mandate that provides : “The state recognizes the sanctity of family life and shall protect and strengthen the family as a basic autonomous social institution.” (Sec 12 Art 11).
It usurps the parents’ “natural and primary right and duty” in the rearing of the youth” (Sec 12 Art ll)
By seeking to implement a massive distribution of contraception most of which are really abortifacients, it will put at great risk and endanger the health of both the mother and the unborn child . This is contrary to the Constitutional injunction “to protect the life of the mother and the life of the unborn from conception” (Sec. 12 Art ll)
By compelling healthcare providers to refer the person seeking RH services he believes to be immoral and against his conscience to another healthcare provider willing to do the service sought violates the Constitutional guarantee of “the free exercise and enjoyment of religious profession” (Sec. 5 Art 111).
Since it has been medically established that use of oral contraceptives and devices pose danger and harm to the health of women with its side effects some causing cervical cancer, breast cancer, and lately it was discovered also to cause liver cancer, not to mention that many popular pills are abortifacients preventing implantation of the zygote in the uterus causing the abortion of the unborn. This is directly opposed to the Constitutional mandate “that the State shall protect consumers from trade malpractices and from substandard or hazardous products (Sec. 9 Art XV1)
Why is the Church against the Bill ?
First of all the bill is wrong not because the Church is opposing it, the Church is opposing it because it is wrong.
According to Pope Benedict XVl whenever the Church (and Catholics too ,for that matter) intervenes in the public square, its principal focus of such participation must be consistent with the three Fundamental Non-negotiable Principles, which are -
(i) the protection of life in all its stages, from the first moment of conception
until natural death,
(ii) the recognition and promotion of the natural structure of the family, as a union
between man and woman based on marriage, and
(iii) the protection of the rights of parents to educate their children.
All these three fundamental non-negotiable principles have been compromised, undermined and conveniently set aside in the bill to propel its single-minded agenda of aggressive contraception in an effort to depopulate the country of the “poorest of the poor and the marginalized’, which also spawns hedonistic lifestyle devoid of any moral sense.
This is the reason the Church is against it, among many other reasons.
The bill in its present form poses a serious threat to life of infants in the womb, as it is
a source of danger for the stability of the family and places the dignity of womanhood
at great risk for which reason it is unacceptable to the Church ( cf CBCP Pastoral State-
ment on the RHB, Standing Up for the Gospel of Life, 2008).
By actively opposing the Bill, does not the Church violate the principle of
separation of Church and State, and meddles in the political arena which is
outside of its competence?
The Principle of Separation of Church and State simply means that no official state
religion shall be established and the state shall not interfere in the affairs of the Church. No law bars the Church from participating in public activities nor to articulate a particular viewpoint, or forcefully advocate a specific stand in public policy issues. It is Church law or Canon law that prohibits individual members of the clergy from dipping his hands into active partisan politics.
“To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls. (Compendium of the Social Doctrine oif the Church)
Thus, it is the prophetic duty of the Church consistent with its social doctrine to proclaim the Gospel into all the world, including the public square. As a moral voice of society its intervention in public action or discourse affecting human life, the dignity of the person, human rights, the protection of the family and marriage as an institution and the promotion of social justice is not to meddle but to uphold its role as a compass of faith and morals. Politics in a general sense means governance and involves action that may harm or benefit man and society. There is thus moral significance in governance and it is within the competence of the Church to make its voice heard even in the temporal order to ensure justice.
What is the social doctrine of the Church in relation to the RHB?
According to the social doctrine of the Church, the family founded on marriage is truly the sanctuary of life, and teaches that conjugal love is , by its nature open to the acceptance of life. Thus, concerning methods for practicing responsible procreation, the first to be rejected as morally illicit are sterilization and abortion…also to be rejected recourse to contraceptive methods in their different forms.
This rejection is based on the correct and integral understanding of the person and human sexuality and represents a moral call to defend the true development of people.
(Sec. 233 Compendium on the Social Doctrine of the Catholic Church}
What is the moral issue in the RHB?
There are many moral issues involved in the bill.
For one, as a deadly instrument of birth control, the bill itself is an anti-life measure. It seeks to hinder life through its aggressive contraception program as a purported solution to poverty which definitely is not.
In the Judeo-Christian tradition, there is a consistent moral condemnation of contraception. From Pope Pius X1’s landmark encyclical Casti Connubii (1931) to Pope Paul Vl ’s controversial encyclical Humana Vitae (1968), down to Pope John Paul 11’s groundbreaking encyclical Evangelium Vitae , the Gospel of Life(1995) and most recent, Pope Benedict XV1’s social encyclical Caritas in Veritate have consistently articulated the inviolability of life and dignity of the person that must be respected, preserved, defended, fostered and protected at all times.
Thus, it is the constant teaching of the Church that -
“ any attempt on the part of the married people to deprive this act of its inherent force to impede the creation of new life, either in the performance of the act itself, or in, spermatocides, coitus interruptus, condoms, diaphragm, IUD, and abortion. All of these prevent the creation of new life, or in case of abortion, to snuff it at its earliest stage.
The bill is also anti-love. Contraceptive sex separates the unitive from the procreative purpose of marriage and falsifies the mutual self-donation that should occur during the conjugal act. It becomes an expression only of pure physical pleasure and makes the woman its mere object.
Under the bill, the government will encourage a mass-based contraceptive sex spawning a contraceptive mentality among the populace. This in turn will cultivate a promiscuous and hedonistic lifestyle that eventually assaults the sanctity of marriage and the stability of family life. Consequently, it will lead to the path of a nation-wide moral degradation and the corruption of Filipino values.
The proponents of the bill say the country is alarmingly populous and the staggering rise of population must be stopped to alleviate creeping poverty.
The Malthusian myth of overpopulation so sacred to the RHB proponents has long been discredited and proven to be wrong. It’s a hoax that continues to be peddled by the remnants of Malthus and its apostles in the Philippine Congress to advance their anti-natalist agenda, principally the passage of this bill.
The United Nations Population Development figures indicate that as early as 2007 the Philippines Total Fertility Rate (TFR) is already dangerously low. In the 1970s, the average Filipino woman had six children, today she will have around three. And in another 20 years, only two. In about 2020, RP TFR will sink below its replacement level of around 2.29. (cf World Population Collapse, Lessons for the Philippines, by Rev. Fr. Gregory D. Gaston, STD). TFR refers to the average number of children a woman will bear over her lifetime of reproduction. A TFR of at least 2.1 children per woman is needed to replace a country’s population.
Fact is, there is no overpopulation in the Philippines and population is not the cause of poverty . It is bad governance, inappropriate and poorly implemented economic policies leading to poor tax collections, corruption and lack of agriculture infrastructure cause poverty.
Our population of more than 90 million people helped the country to still
post a positive Gross Domestic Product (GDP) growth rate in the crisis year of 2009 due to our large domestic market which partly compensated for the big decline in exports (Guide to Economics for Filipinos 7th ed. by Dr. Bernardo Villegas, Sinagtala, 2010).
What is the NSSM 200 and how is it related to the RHB?
The National Security Study Memorandum (NSSM) 200, was a top-secret report (believed to be drafted by Secretary of State Henry Kissenger) compiled by the National Security Council in 1974 entitled “Implications of Worldwide Population Growth for the U.S. Security and Overseas Interests.” It states that population growth in the developing world threatens U.S. security because nations with growing populations will yield significant political power and influence, that the U.S. and its Allies have a vital interest in strategic materials which have to be extracted from developing countries, and a large population growth in relatively disadvantaged nations jeopardizes U.S. investments.
It recommended an aggressive population control program –all-out abortion, contraception, sterilization in countries with growing population in exchange for attractive financial assistance package and other funding programs coursed through the UN agencies, the World Bank, and private foundations of giant multinational corporations as fronts.
Part of the strategy is to convince heads of government of these countries to adopt population policies against their own people and US diplomats have been directed “to be alert to opportunities for expanding our assistance efforts and for demonstrating to their leaders the consequences of rapid population growth and the benefits of actions to reduced fertility.” The NSSM-200 was assailed in the Bucharest Population Conference of l974 by both Latin American and East European nations including the Holy See.
NSSM-200 technically however, remains in place as the US policy in population, only the guidelines may differ from one administration to another.
The report identified 13 countries of “special US political and strategic interest” that have been targeted for population control –India, Brazil, Egypt, Nigeria, Indonesia, the PHILIPPINES, Bangladesh, Pakistan, Mexico, Thailand, Turkey, Ethiopia and Colombia.
It is clear that the RHB proponents taking direction from a foreign power are merely adhering to the U.S. global agenda on population reduction in 3rd world countries which includes the Philippines.
This is why for so many years the proponents have been attempting to pass a birth control program deodorized as reproductive health bill.
Is the RHB an arena for the Church vs. State showdown?
This is what the proponents of RHB want to create, the impression that it is the Church – through its Cardinals, Bishops and the Clergy who are opposed to the bill. They forget that the Church they refer to, is made up in the overwhelming majority of lay people – the plain and ordinary citizens, ‘ang mamamayan’, ‘ ang taong-bayan’ whom P-noy calls ‘ang boss ko’.
Thus, when the Church speaks, it echoes “the joys and the hopes, the griefs and the anxieties” of the people, ”especially those who are poor or in anyway afflicted” (Gaudium et Spes, The Pastoral Constitution of the Church in the Modern World).
Fact is a broad sector of the people – Catholics, Evangelicals, Christians, Muslims and non-Christian , men of goodwill are opposed to it also, they are not only as noisy. Many others will certainly opposed it too if only they are made aware of the true nature of the bill.
How about the surveys, according to them the SWS survey shows most of the people want the RHB.
There was a public opinion survey taken many years ago and the people were asked to choose who they want to be set free - a falsely accused carpenter or a condemned murderer. The survey shows an overwhelming number of them chose the murderer over the carpenter! What is morally right cannot be based on the weight of public opinion. A wrong is still wrong no matter whether every one else believed otherwise.
In the case of the SWS survey, it was found out the the questions were loaded such that it will elicit a favored answer.Do you want maternal health services to be accessible? Who would say no to this.
Is Contraception legal in the country?
Contraception and use of all kinds of contraceptive means and devices have always been legal in the Philippines. There is no law that bans its sale, distribution or consumption or use. In fact, right now, any one can go to any store and buy condoms and other devices are readily accessible , specially in many public health centers. As it is, its proliferation is already a factual reality and no RH measure is even necessary for the purpose. The RHB is therefore unnecessary.
Why do you say that the RHB is anti-poor.
The seemingly positive tenor of the bill and its apparently pro-poor provisions are but pure lip-service to sanitize it of its real eugenic content. Its deceptive and patronizing rhetorics all the more insults the poor.
In providing for an aggressive contraception measures primarily targeting the poor and the marginalized, it consequently seeks, over time their eventual elimination so that only the few rich will enjoy the fruits of the earth. The poorest of the poor are, after all, according to RHB authors, the principal beneficiaries of the bill.
Margaret Sanger, the leading icon of American birth control movement could not have stated it more clearly when she said: “More children from the fit, less children for the unfit, this is the goal of birth control.”(American Birth Control Review 19__)
The bill is presented as the final solution to Philippine poverty and inaugurates the first phase of the Population Extermination Program for the Poorest of the Poor and the Marginalized pursuant to the reproductive health ‘law’.
Phase 2, is still to come – Abortion of the Filipino race!
What specific provisions of the RHB are objectionable?
The requirement for a mandatory RH and Sexuality education from Grade V to 4th year high school in public and private schools which includes “the use and application of natural and modern family planning methods” and “RH health and sexual rights (Sec. 13 RHB 96) This is a coercive provision and undermines the parents primary right to educate their children. This also infringe on the Principle of Subsidiarity.
It seeks to penalize those who will speak against the RH law by way of “malicious disinformation” (Sec. 22 RHB 96). Who determines what is malicious or not. This is oppressive and offends the Constitutional guarantee of free speech
It proposes two children per family as an ideal size (Sec. 17 RHB 96). A backward step in the light of recent demographic reality of aging populations of many countries including neighboring Singapore, South Korea, Japan who had a two-child policy before. It is doubtful if they can reverse their fast declining people.
The bill compels employers with at least 200 employees to provide them free RH services, supplies (e.g. condoms, pills, IUDs), surgical procedure (e.g. tubal ligation and vasectomy), under threat of imprisonment or fine or both for failure to so provide them (Sec 18 and 22 RHB 96). Why should it be the burden of the employer if his security guard is going to a date and pay for his condom.
Tubal ligation and vasectomy are forms of mutilation and is offensive to the
Principle of Totality in Bioethics.
The bill classifies contraceptives such as pills, IUDs, injectables, condoms, as essential medicines where billions of pesos of public funds will be used for its purchase (Sec. 9 RHB 96). Pregnancy is not a disease to be treated or Fertility a kind of malady. Why not spend the money for improvement of hospitals, real medicines, schoolbulding or salaries of government doctors and nurses.
Only the multinational drug companies will benefit here.
The bill violates the healthcare provider’s conscience by compelling him to refer a person seeking RH services he believes to be immoral to another healthcare provider under penalty for failure to make the referral ( Sec 22 a{3} RHB 96)
The bill compels the healthcare service provider, whether private or public to perform reproductive health procedures (e.g. tubal ligation and vasectomy) on a person of legal age or, if married person even without the consent of the other spouse. (Sec 22 a{2} RHB 96)
Is it true that the bill if enacted will prevent resort to abortion,
according to its proponents?
On the contrary, in fact the bill uses the term “reproductive rights” which is used in many other context as inclusive of abortion. Hilary Clinton admitted that “reproductive health” encompasses abortion. Every country that went on the contraceptive mode ended up in abortion.
Malcolm Potts, former medical director of the International Planned Prenthood Federation said in 1973 : “As people turn to contraception. There will be a rise, not a fall
In the abortion rate.”
Since most artificial means of birth control have high failure rates, resort to abortion is most likely to be the alternative. Contraception is the slippery slope to Abortion.
Can one claim to be an authentic Catholic at the same time embrace
and support beliefs contrary to the teaching of the Church?
Unity is one of the four marks of the Catholic Church and such unity is also assured by the “visible bonds of communion: the profession of faith received from the apostles..” (CCC 815). Hence, Pope John Paul ll exhorts:
“No damage must be done to the harmony between faith and life: the unity of the Church is damaged not only by Christians who reject or distort the truths of faith but also by those who disregard the moral obligations to which they are called by the Gospel.” VS 26).
In sanctioning a so-called Catholic group in the U.S. aggressively supporting abortion, the U.S. Bishops’ Conference in a definitive statement said that “because of its purposes and activities deliberately contradict essential teaching of the Catholic faith, the Catholics for a Free Choice merits no recognition or support as Catholic organization .”
How are Catholics faithful to the teachings of the Church stand in the
In the RHB issue.
All well-meaning people, especially Catholics should reject, opposed and resist this RHB as an anti-Christian, anti-Catholic, anti-life measure . The late Cardinal Jaime Sin in his Pastoral Letter “Subtle Attacks Against Family and Life” (2001) gave this advice:
“To all of us, please pray that the culture of love and life will truly overcome the culture of death. This battle does not merely touch the human or society. It is the father of all lies rebelling against the Author of Life.”
The good Cardinal exhorts to intensity “our efforts to study Church teachings on the family” -
TO the teachers, chers and educators to study the impact of these issues on the people;
To our legislators and policymakers, to enact laws to protect family and life;
To lay and civic organizations, to plan and coordinate efforts to disseminate as
much information on these issues. organize seminars, and professionalize
efforts to protect and strengthen the family;
To fathers and mothers not to forget that the family is the first and last line
Of defense against the ills that could affect the individual’s character;
To our youth, to discover the gbeauty and grandeur of the vocation of love
And the service of love, and
To priests and religious, continue guiding the flock though your example
And to strengthen their spiritual, doctrinal and apostolic formation.
# # #
Prepared by the Commission on Family and Life
Diocese of San Pablo
What is the Catechism on the Reproductive Health Bill?
Many issues had been raised in the public square recently which put the Church in the negative light particularly on the overreaching issue of the proposed Reproductive Health Bill (H.B. No. 96) reintroduced in the present Congress with Representative Edcel C. Lagman as its principal author. We believe that most of the criticism leveled against the Church which included the bishops and the clergy in regard to their stand against the bill is based on unfounded and imagined fears and the lack of proper information and understanding of the nature of this measure that prompted the Church to opposed it.
This Catechism was prepared primarily for the lay faithful , the family and life ministries in the different parishes of the Diocese of San Pablo and the clergy to provide them an overview of the salient features of the bill that they may not be aware of, offend the teachings of the Church.
What is the purpose of this Catechism?
The Commission on Family and Life recognizes the urgent need to provide both the clergy and the lay faithful adequate information on the RHB issues and related concerns consistent with the perspective of the Church. With a correct notion and understanding of the crucial issues laid before them, they can hopefully be able to distill erroneous perceptions and discern deliberately distorted information designed to create a favorable view of the bill at the expense of truth.
What is the Reproductive Health Bill ?
The RH Bill purports, as its long title indicate to be “An Act Providing For a National Policy on Reproductive Health, Responsible Parenthood and Population and Development, and for other Purposes.”
We believe it is nothing but a coercive birth control program masquerading as a reproductive health measure. It seeks a zero population growth rate to be achieved through a massive State-sponsored and publicly funded promotion and distribution of artificial birth control methods, such as contraception – barrier, pills most of which are abortifacients, techniques, and sterilization like vasectomy and tubal ligation.
How do we approach this Bill.
We must not take the bill at its face value. It is more important to know what the bill is not saying, more than what it says and go into the real spirit that animates it than just focus on the nice printed words. The bill is not what its authors say it is, it is everything the authors say it is not. Despite of its seemingly positive tenor (about fostering maternal health, breastfeeding, child care and nutrition) and advertised as pro-poor, we find the bill deeply flawed as being contrary to the Constitution and destructive of public morals and family values.
What is so wrong about the Bill that seeks to alleviate poverty targeting “the poorest of the poor and the marginalized” as its main beneficiaries.?
If it were a sincere and genuine anti-poverty measure, we will certainly support it. But its clear overriding objective is to depopulate the country through an aggressive and coercive artificial means of birth control, pursuing a mandatory sex education program
both in private and public schools covering children from Grade 5 up to 4th year high school and spending millions of taxpayers money, most of whom are Catholics – like you to buy “hormonal contraceptives, intrauterine devices, injectables and other safe and effective family planning products and supplies” as essential medicines when pregnancy is not even a disease to be treated. These are intended to foster “a satisfying and safe sex life” thereby inciting promiscuity, courtesy of the Catholic taxpayers.
Why do you say that the bill violates to the Constitution ?
By seeking to depopulate the country through a Government-funded program of aggressive proliferation of contraceptives thereby fostering a contraceptive mentality to attain a “satisfying and safe sex life”, known as contraceptive sex and implementing a mandatory sex education in private and public schools covering Grade V to 4th year, it infringes the Constitutional mandate that provides : “The state recognizes the sanctity of family life and shall protect and strengthen the family as a basic autonomous social institution.” (Sec 12 Art 11).
It usurps the parents’ “natural and primary right and duty” in the rearing of the youth” (Sec 12 Art ll)
By seeking to implement a massive distribution of contraception most of which are really abortifacients, it will put at great risk and endanger the health of both the mother and the unborn child . This is contrary to the Constitutional injunction “to protect the life of the mother and the life of the unborn from conception” (Sec. 12 Art ll)
By compelling healthcare providers to refer the person seeking RH services he believes to be immoral and against his conscience to another healthcare provider willing to do the service sought violates the Constitutional guarantee of “the free exercise and enjoyment of religious profession” (Sec. 5 Art 111).
Since it has been medically established that use of oral contraceptives and devices pose danger and harm to the health of women with its side effects some causing cervical cancer, breast cancer, and lately it was discovered also to cause liver cancer, not to mention that many popular pills are abortifacients preventing implantation of the zygote in the uterus causing the abortion of the unborn. This is directly opposed to the Constitutional mandate “that the State shall protect consumers from trade malpractices and from substandard or hazardous products (Sec. 9 Art XV1)
Why is the Church against the Bill ?
First of all the bill is wrong not because the Church is opposing it, the Church is opposing it because it is wrong.
According to Pope Benedict XVl whenever the Church (and Catholics too ,for that matter) intervenes in the public square, its principal focus of such participation must be consistent with the three Fundamental Non-negotiable Principles, which are -
(i) the protection of life in all its stages, from the first moment of conception
until natural death,
(ii) the recognition and promotion of the natural structure of the family, as a union
between man and woman based on marriage, and
(iii) the protection of the rights of parents to educate their children.
All these three fundamental non-negotiable principles have been compromised, undermined and conveniently set aside in the bill to propel its single-minded agenda of aggressive contraception in an effort to depopulate the country of the “poorest of the poor and the marginalized’, which also spawns hedonistic lifestyle devoid of any moral sense.
This is the reason the Church is against it, among many other reasons.
The bill in its present form poses a serious threat to life of infants in the womb, as it is
a source of danger for the stability of the family and places the dignity of womanhood
at great risk for which reason it is unacceptable to the Church ( cf CBCP Pastoral State-
ment on the RHB, Standing Up for the Gospel of Life, 2008).
By actively opposing the Bill, does not the Church violate the principle of
separation of Church and State, and meddles in the political arena which is
outside of its competence?
The Principle of Separation of Church and State simply means that no official state
religion shall be established and the state shall not interfere in the affairs of the Church. No law bars the Church from participating in public activities nor to articulate a particular viewpoint, or forcefully advocate a specific stand in public policy issues. It is Church law or Canon law that prohibits individual members of the clergy from dipping his hands into active partisan politics.
“To the Church belongs the right always and everywhere to announce moral principles, including those pertaining to the social order, and to make judgments on any human affairs to the extent that they are required by the fundamental rights of the human person or the salvation of souls. (Compendium of the Social Doctrine oif the Church)
Thus, it is the prophetic duty of the Church consistent with its social doctrine to proclaim the Gospel into all the world, including the public square. As a moral voice of society its intervention in public action or discourse affecting human life, the dignity of the person, human rights, the protection of the family and marriage as an institution and the promotion of social justice is not to meddle but to uphold its role as a compass of faith and morals. Politics in a general sense means governance and involves action that may harm or benefit man and society. There is thus moral significance in governance and it is within the competence of the Church to make its voice heard even in the temporal order to ensure justice.
What is the social doctrine of the Church in relation to the RHB?
According to the social doctrine of the Church, the family founded on marriage is truly the sanctuary of life, and teaches that conjugal love is , by its nature open to the acceptance of life. Thus, concerning methods for practicing responsible procreation, the first to be rejected as morally illicit are sterilization and abortion…also to be rejected recourse to contraceptive methods in their different forms.
This rejection is based on the correct and integral understanding of the person and human sexuality and represents a moral call to defend the true development of people.
(Sec. 233 Compendium on the Social Doctrine of the Catholic Church}
What is the moral issue in the RHB?
There are many moral issues involved in the bill.
For one, as a deadly instrument of birth control, the bill itself is an anti-life measure. It seeks to hinder life through its aggressive contraception program as a purported solution to poverty which definitely is not.
In the Judeo-Christian tradition, there is a consistent moral condemnation of contraception. From Pope Pius X1’s landmark encyclical Casti Connubii (1931) to Pope Paul Vl ’s controversial encyclical Humana Vitae (1968), down to Pope John Paul 11’s groundbreaking encyclical Evangelium Vitae , the Gospel of Life(1995) and most recent, Pope Benedict XV1’s social encyclical Caritas in Veritate have consistently articulated the inviolability of life and dignity of the person that must be respected, preserved, defended, fostered and protected at all times.
Thus, it is the constant teaching of the Church that -
“ any attempt on the part of the married people to deprive this act of its inherent force to impede the creation of new life, either in the performance of the act itself, or in, spermatocides, coitus interruptus, condoms, diaphragm, IUD, and abortion. All of these prevent the creation of new life, or in case of abortion, to snuff it at its earliest stage.
The bill is also anti-love. Contraceptive sex separates the unitive from the procreative purpose of marriage and falsifies the mutual self-donation that should occur during the conjugal act. It becomes an expression only of pure physical pleasure and makes the woman its mere object.
Under the bill, the government will encourage a mass-based contraceptive sex spawning a contraceptive mentality among the populace. This in turn will cultivate a promiscuous and hedonistic lifestyle that eventually assaults the sanctity of marriage and the stability of family life. Consequently, it will lead to the path of a nation-wide moral degradation and the corruption of Filipino values.
The proponents of the bill say the country is alarmingly populous and the staggering rise of population must be stopped to alleviate creeping poverty.
The Malthusian myth of overpopulation so sacred to the RHB proponents has long been discredited and proven to be wrong. It’s a hoax that continues to be peddled by the remnants of Malthus and its apostles in the Philippine Congress to advance their anti-natalist agenda, principally the passage of this bill.
The United Nations Population Development figures indicate that as early as 2007 the Philippines Total Fertility Rate (TFR) is already dangerously low. In the 1970s, the average Filipino woman had six children, today she will have around three. And in another 20 years, only two. In about 2020, RP TFR will sink below its replacement level of around 2.29. (cf World Population Collapse, Lessons for the Philippines, by Rev. Fr. Gregory D. Gaston, STD). TFR refers to the average number of children a woman will bear over her lifetime of reproduction. A TFR of at least 2.1 children per woman is needed to replace a country’s population.
Fact is, there is no overpopulation in the Philippines and population is not the cause of poverty . It is bad governance, inappropriate and poorly implemented economic policies leading to poor tax collections, corruption and lack of agriculture infrastructure cause poverty.
Our population of more than 90 million people helped the country to still
post a positive Gross Domestic Product (GDP) growth rate in the crisis year of 2009 due to our large domestic market which partly compensated for the big decline in exports (Guide to Economics for Filipinos 7th ed. by Dr. Bernardo Villegas, Sinagtala, 2010).
What is the NSSM 200 and how is it related to the RHB?
The National Security Study Memorandum (NSSM) 200, was a top-secret report (believed to be drafted by Secretary of State Henry Kissenger) compiled by the National Security Council in 1974 entitled “Implications of Worldwide Population Growth for the U.S. Security and Overseas Interests.” It states that population growth in the developing world threatens U.S. security because nations with growing populations will yield significant political power and influence, that the U.S. and its Allies have a vital interest in strategic materials which have to be extracted from developing countries, and a large population growth in relatively disadvantaged nations jeopardizes U.S. investments.
It recommended an aggressive population control program –all-out abortion, contraception, sterilization in countries with growing population in exchange for attractive financial assistance package and other funding programs coursed through the UN agencies, the World Bank, and private foundations of giant multinational corporations as fronts.
Part of the strategy is to convince heads of government of these countries to adopt population policies against their own people and US diplomats have been directed “to be alert to opportunities for expanding our assistance efforts and for demonstrating to their leaders the consequences of rapid population growth and the benefits of actions to reduced fertility.” The NSSM-200 was assailed in the Bucharest Population Conference of l974 by both Latin American and East European nations including the Holy See.
NSSM-200 technically however, remains in place as the US policy in population, only the guidelines may differ from one administration to another.
The report identified 13 countries of “special US political and strategic interest” that have been targeted for population control –India, Brazil, Egypt, Nigeria, Indonesia, the PHILIPPINES, Bangladesh, Pakistan, Mexico, Thailand, Turkey, Ethiopia and Colombia.
It is clear that the RHB proponents taking direction from a foreign power are merely adhering to the U.S. global agenda on population reduction in 3rd world countries which includes the Philippines.
This is why for so many years the proponents have been attempting to pass a birth control program deodorized as reproductive health bill.
Is the RHB an arena for the Church vs. State showdown?
This is what the proponents of RHB want to create, the impression that it is the Church – through its Cardinals, Bishops and the Clergy who are opposed to the bill. They forget that the Church they refer to, is made up in the overwhelming majority of lay people – the plain and ordinary citizens, ‘ang mamamayan’, ‘ ang taong-bayan’ whom P-noy calls ‘ang boss ko’.
Thus, when the Church speaks, it echoes “the joys and the hopes, the griefs and the anxieties” of the people, ”especially those who are poor or in anyway afflicted” (Gaudium et Spes, The Pastoral Constitution of the Church in the Modern World).
Fact is a broad sector of the people – Catholics, Evangelicals, Christians, Muslims and non-Christian , men of goodwill are opposed to it also, they are not only as noisy. Many others will certainly opposed it too if only they are made aware of the true nature of the bill.
How about the surveys, according to them the SWS survey shows most of the people want the RHB.
There was a public opinion survey taken many years ago and the people were asked to choose who they want to be set free - a falsely accused carpenter or a condemned murderer. The survey shows an overwhelming number of them chose the murderer over the carpenter! What is morally right cannot be based on the weight of public opinion. A wrong is still wrong no matter whether every one else believed otherwise.
In the case of the SWS survey, it was found out the the questions were loaded such that it will elicit a favored answer.Do you want maternal health services to be accessible? Who would say no to this.
Is Contraception legal in the country?
Contraception and use of all kinds of contraceptive means and devices have always been legal in the Philippines. There is no law that bans its sale, distribution or consumption or use. In fact, right now, any one can go to any store and buy condoms and other devices are readily accessible , specially in many public health centers. As it is, its proliferation is already a factual reality and no RH measure is even necessary for the purpose. The RHB is therefore unnecessary.
Why do you say that the RHB is anti-poor.
The seemingly positive tenor of the bill and its apparently pro-poor provisions are but pure lip-service to sanitize it of its real eugenic content. Its deceptive and patronizing rhetorics all the more insults the poor.
In providing for an aggressive contraception measures primarily targeting the poor and the marginalized, it consequently seeks, over time their eventual elimination so that only the few rich will enjoy the fruits of the earth. The poorest of the poor are, after all, according to RHB authors, the principal beneficiaries of the bill.
Margaret Sanger, the leading icon of American birth control movement could not have stated it more clearly when she said: “More children from the fit, less children for the unfit, this is the goal of birth control.”(American Birth Control Review 19__)
The bill is presented as the final solution to Philippine poverty and inaugurates the first phase of the Population Extermination Program for the Poorest of the Poor and the Marginalized pursuant to the reproductive health ‘law’.
Phase 2, is still to come – Abortion of the Filipino race!
What specific provisions of the RHB are objectionable?
The requirement for a mandatory RH and Sexuality education from Grade V to 4th year high school in public and private schools which includes “the use and application of natural and modern family planning methods” and “RH health and sexual rights (Sec. 13 RHB 96) This is a coercive provision and undermines the parents primary right to educate their children. This also infringe on the Principle of Subsidiarity.
It seeks to penalize those who will speak against the RH law by way of “malicious disinformation” (Sec. 22 RHB 96). Who determines what is malicious or not. This is oppressive and offends the Constitutional guarantee of free speech
It proposes two children per family as an ideal size (Sec. 17 RHB 96). A backward step in the light of recent demographic reality of aging populations of many countries including neighboring Singapore, South Korea, Japan who had a two-child policy before. It is doubtful if they can reverse their fast declining people.
The bill compels employers with at least 200 employees to provide them free RH services, supplies (e.g. condoms, pills, IUDs), surgical procedure (e.g. tubal ligation and vasectomy), under threat of imprisonment or fine or both for failure to so provide them (Sec 18 and 22 RHB 96). Why should it be the burden of the employer if his security guard is going to a date and pay for his condom.
Tubal ligation and vasectomy are forms of mutilation and is offensive to the
Principle of Totality in Bioethics.
The bill classifies contraceptives such as pills, IUDs, injectables, condoms, as essential medicines where billions of pesos of public funds will be used for its purchase (Sec. 9 RHB 96). Pregnancy is not a disease to be treated or Fertility a kind of malady. Why not spend the money for improvement of hospitals, real medicines, schoolbulding or salaries of government doctors and nurses.
Only the multinational drug companies will benefit here.
The bill violates the healthcare provider’s conscience by compelling him to refer a person seeking RH services he believes to be immoral to another healthcare provider under penalty for failure to make the referral ( Sec 22 a{3} RHB 96)
The bill compels the healthcare service provider, whether private or public to perform reproductive health procedures (e.g. tubal ligation and vasectomy) on a person of legal age or, if married person even without the consent of the other spouse. (Sec 22 a{2} RHB 96)
Is it true that the bill if enacted will prevent resort to abortion,
according to its proponents?
On the contrary, in fact the bill uses the term “reproductive rights” which is used in many other context as inclusive of abortion. Hilary Clinton admitted that “reproductive health” encompasses abortion. Every country that went on the contraceptive mode ended up in abortion.
Malcolm Potts, former medical director of the International Planned Prenthood Federation said in 1973 : “As people turn to contraception. There will be a rise, not a fall
In the abortion rate.”
Since most artificial means of birth control have high failure rates, resort to abortion is most likely to be the alternative. Contraception is the slippery slope to Abortion.
Can one claim to be an authentic Catholic at the same time embrace
and support beliefs contrary to the teaching of the Church?
Unity is one of the four marks of the Catholic Church and such unity is also assured by the “visible bonds of communion: the profession of faith received from the apostles..” (CCC 815). Hence, Pope John Paul ll exhorts:
“No damage must be done to the harmony between faith and life: the unity of the Church is damaged not only by Christians who reject or distort the truths of faith but also by those who disregard the moral obligations to which they are called by the Gospel.” VS 26).
In sanctioning a so-called Catholic group in the U.S. aggressively supporting abortion, the U.S. Bishops’ Conference in a definitive statement said that “because of its purposes and activities deliberately contradict essential teaching of the Catholic faith, the Catholics for a Free Choice merits no recognition or support as Catholic organization .”
How are Catholics faithful to the teachings of the Church stand in the
In the RHB issue.
All well-meaning people, especially Catholics should reject, opposed and resist this RHB as an anti-Christian, anti-Catholic, anti-life measure . The late Cardinal Jaime Sin in his Pastoral Letter “Subtle Attacks Against Family and Life” (2001) gave this advice:
“To all of us, please pray that the culture of love and life will truly overcome the culture of death. This battle does not merely touch the human or society. It is the father of all lies rebelling against the Author of Life.”
The good Cardinal exhorts to intensity “our efforts to study Church teachings on the family” -
TO the teachers, chers and educators to study the impact of these issues on the people;
To our legislators and policymakers, to enact laws to protect family and life;
To lay and civic organizations, to plan and coordinate efforts to disseminate as
much information on these issues. organize seminars, and professionalize
efforts to protect and strengthen the family;
To fathers and mothers not to forget that the family is the first and last line
Of defense against the ills that could affect the individual’s character;
To our youth, to discover the gbeauty and grandeur of the vocation of love
And the service of love, and
To priests and religious, continue guiding the flock though your example
And to strengthen their spiritual, doctrinal and apostolic formation.
# # #
Tuesday, October 19, 2010
19th Annual Catholic Charismatic Conference February 25 & 26, 2011,Phoenix,Arizona,USA http://crm-phoenix.communityspice.com/content/2011_conference
Join us for the 19th annual CRM Phoenix Charismatic Conference to be held Friday, February 25 and Saturday February 26, 2011.
Venue: Phoenix Convention Center
100 N 3rd St, Phoenix, AZ 85004
Map (click here)
Directions (click here)
Parking: East Garage - 601 E. Washington St. ($12/day) – This above ground parking structure is the largest in the area and is located directly east of the South Building and southeast of the North Building. Entrances are available off of Washington (one-way westbound) and Jefferson (one-way eastbound) streets.
Venue: Phoenix Convention Center
100 N 3rd St, Phoenix, AZ 85004
Map (click here)
Directions (click here)
Parking: East Garage - 601 E. Washington St. ($12/day) – This above ground parking structure is the largest in the area and is located directly east of the South Building and southeast of the North Building. Entrances are available off of Washington (one-way westbound) and Jefferson (one-way eastbound) streets.
Thursday, September 16, 2010
Wednesday, August 18, 2010
Back Issues....
ComVal pastors, priests converge for unity and peace
Published on December 13, 2009
Davao Today,August 19,2010
Davao City—In a show of full support, pastors, priests and religious leaders in Compostela Valley — regardless of religion — convened at the provincial capitol on the feast of the Immaculate Conception to share their valuable messages of unity and peace.
December 8 was declared by Gov. Arturo Uy, through an executive order, as an annual Provincial Thanksgiving Day interfaith assembly. This year’s theme is “Thanks be to God for His unspeakable gift” and was attended by well-respected religious leaders Bishop Wilfredo Manlapaz, Aleem Eliser Banac, Bro. Alejandro Aguspina, and Dr. David Magalong.
“We recognize the significant role of the church and the inter-faiths. They are our partners in promoting spiritual development and moral values towards good governance,” Uy said.
The provincial government recognizes the important and significant role of the church and the inter-faiths in the promotion of spiritual development and moral values towards good governance. As a result, a Provincial Spiritual Development and Moral Recovery Program (PSDMRP) was created and a council formed to draw up support and ensure the implementation of the program.
The activity is also in line with the implementation of Presidential Proclamation No. 62 “Declaring a Moral Recovery Program and Enjoining Active Participation of All Sectors in the Filipino Society.”
Councilor Paul Galicia, who is director for the program, said the PSDMRP has since maintained a pool of lecturers and preachers. Capitol employees have convocation programs, where they have monthly value-formation discussions facilitated by competent preachers.
The program has also spread down and replicated to the 11 municipalities in Comval. Activities such as bible sharing, regular prayer meetings and providing spiritual advisory services to employees and the public are already conducted.
“Sa Mabini, gitawag ang mga pastor, kaabag ug Imam. Maayo ang impact tungod kay wala naghatag ug gap sa mga Muslim ug Christian tungod sa ani nga program,” (In Mabini, pastors, kaabag and Imam are called. The program has a good impact because it does not create gap among Muslims and Christians) Muslim Mayor Hadji Amir Muñoz said.
“Daku kaayo ang ikatabang sa lungsod sa Pantukan sa MRP, kada Sabado aduna kitay ginatawag nga dawn prayer. Matag kadlawon ang mga pastor ug kapulisan nagapahigayun ug usa ka prayer para sa kaayuhan sa atong lungsod” (The Moral Recovery Program has helped Pantukan a lot. Every Saturday, we hold Dawn Prayer where early morning, pastors and the police hold prayer for our town), Pantukan Mayor JC Celso Sarenas said.
In the afternoon, the interfaith assembly had their physical fitness challenged in a friendly competition in various indoor and outdoor games such as table tennis, chess, scrabble, dart and basketball played between pastors and priests. (IDS ComVal)
IMPORTANT NOTICE: INBOX is an archive of press releases, statements, announcements, letters to the editors, and manifestos sent to Davao Today for publication. Please email your materials to davaotoday@gmail.com. Davao Today is not responsible for the content of these materials. The opinion expessed in these items does not reflect those of Davao Today and its staff. Please refer to our terms of use/disclaimer.
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Compostela Valley’s 3rd Bulawan Festival now on its 3rd Day
Wednesday, 10 March 2010
Compostela Valley Province----- It’s the third day, March 5, 2010, of the weeklong celebration of the of 3rd Bulawan Festival and 12th Founding Anniversary of Compostela Valley. Gathered for an assembly, the province’s peacekeepers coming from the eleven (11) municipalities were delighted during the morning Program held at the Capitol’s Freedom Stage.
The Inspirational Talk delivered by Bro. Alejandro Aguspina, a Preacher based in Cebu City, served as an eye opener for the crowd as to the essence of unity in the family. They were empowered and alive to the stories of transformation that he shared.
Governor Arturo T. Uy thanked the peacekeepers for their presence. They play a great part on the success of the festival, he told them.
The audience were more excited when Sen. Vicente “Tito” C. Sotto, Cong. Rozzano Rufino “Ruffy” B. Biazon, and former Miss Universe Margie Moran-Florendo arrived to join the assembly. Ms. Florendo represents his cousin Hon. Manuel Roxas. Atty. Franklin M. Drilon who is also expected to come with them was not able to make it.
Former Miss Universe Margie Moran-Florendo read the message of Hon. Manuel Roxas for the Comvalenyos. In his turn, Hon. Ruffy Biazon said he finds ComVal a beautiful place, more so the people living on it. The introduction of Sen. Tito Sotto by the Bulawan Festival Action Officer, Hon. Maria Carmen Zamora-Apsay followed. Sen. Sotto recalled that 12 years ago he was the Chairman of the Committee of the Local Senate (10th Congress) and he was one of the authors of the creation of Compostela Valley Province.
The program was closed with a message given by SP Member Arvin Dexter M. Lopoz. The rest of the afternoon is scheduled for the release of the peacekeepers’ honorarium.
In the evening awaits a DepEd Cartoon Nitework where the teachers will perform on stage depicting cartoon characters like Snow White, Pocahontas, Anastasia, Lion King, Shrek, others. (grace almedilla/ ids comval)
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The Trumpet Newsletter
March 2010
Alliance of Filipino Catholic Charismatic Prayer Communities
"Welcome, 2010"
By Bob Canton, National Coordinator
Greetings to all of you in the
mighty Name of our Lord Jesus Christ.
As I'm writing this column, my heart is full of excitement and joy, realizing of this great privilege of sharing with you many great things that the Lord is doing for and with and through the AFCCPC.
The Year 2009 was indeed a great year for the AFCCPC. We have seen the establishments and also have discovered many brand new prayer groups and communities in North America. We also had the privilege to minister to them.
Our 15th National Convention which was held in Baltimore, MD. in June was a success in many aspects, in spite of some obstacles that we had to face such as the economic downturn in this country and elsewhere. Many who came to this Convention told us that by attending this gathering, they were blessed by the Lord beyond measures. Through this Convention, the Lord Jesus by the power of the Holy Spirit, has touched many lives, indeed. I have also witnessed the enthusiasm and greater zeal of many leaders in the Renewal, particularly in the AFCCPC, to continue to serve the Lord and the Church for His glory. This is truly very encouraging and inspiring.
I also perceived an emerging change of attitude among some leaders from, "their organization, the AFCCPC," to "our organization, the AFCCPC." It is my constant prayer to the Holy Spirit that this change of attitude will continue to spread, especially among the leaders, because the Lord has called us to unity, to be one body and one spirit in Christ Jesus. There were myriad of blessings that the Lord has showered us with but we cannot enumerate them all due to the limited space allocated for this column. However, I would like to mention that I also had the opportunities and the privilege to minister in Jesus Name in various countries in 2009.
For the first time, the Lord allowed us to conduct Healing Crusades in Indonesia where we ministered over 20,000 people in the cities of Jakarta, Bali, Semarang, and Galapa Gading. In November, the Lord also opened a door for us to preach, teach, and heal in the mighty name of Jesus in Dubai and Sharjah, United Arab Emirates. Thousands of people also came to our services in St. Mary's Church in Dubai and in St. Anthony's in Sharjah. I saw the people's hunger for the Lord in these Muslim countries. It is a humbling experience to witness signs and wonders, healings and miracles and transformation of hearts taking place right before our eyes.
Jesus is alive and the Holy Spirit is very active all over the world. Towards the end of 2009, I also went to the Philippines to speak and to conduct a Healing Rally during the Kerygma Conference in the Araneta Coliseum which was attended by approximately 12,000 people. That was my third trip to the Philippines in 2009. I was also privileged to meet and fellowship with the Catholic Charismatic Leaders and some Church dignitaries in those countries mentioned above. We praise God for His tremendous blessings for us and for the AFCCPC in the year 2009. "Welcome, 2010!" I really believe that this year we will witness and receive greater blessings and graces from our Heavenly Father. In fact, these blessings have already started to pour out into us. Many prayer groups and communities in many parts of the country are scheduling Life in the Spirit Seminars, Growth in the Spirit Seminars, Days of Renewal and Teachings, Retreats, Healing Rallies, Mini Conferences, and other works of evangelization. In his encyclical entitled Redemptoris Missio, Pope John Paul 11, states, "No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples."
The AFCCPC, in response to this teaching of the Church, has many evangelistic outreaches and activities that have already been lined up for this year. On March 19-21, 2010, the Rocky Mountain Region which is composed of Arizona, Nevada, New Mexico, Utah, Wyoming, Montana, Colorado, and Idaho, will conduct, for the first time in the AFCCPC history, a Regional Conference in Phoenix, AZ. The theme of the Conference is "Lord, Show Me Your Way," taken from Psalm 27:11. The invited speakers are Fr. Bill Halbing, Sr.Nancy Kellar, Val Kiamko, Alejandro Aguspina, and yours truly. Jojo Concepcion and Mayette Ravasco are the chairperson and asst. chairperson respectively of this Conference and they are assisted by a very able and very enthusiastic Planning Committee and by various prayer groups not only in the Phoenix area but also in many cities in Arizona. The venue of this Conference is the Marriott Phoenix Airport located at 1101 N. 44th St., Phoenix. Please register for this Conference right away. You don't want to miss this Conference which promises to very Spirit-filled and power-filled. There will also be a Youth track to be conducted on Saturday and Sunday, March 20-21, 2010, for 13-22 years of age.
Another anointed and power-packed Conference is also slated in East Atlantic Region on July 2-4, 2010. It will be held in the Hilton Hotel in East Brunswick, N.J. The conference theme is taken from Isaiah 43:5, "Do not be afraid, for I am With You." Purita Vazquez, one of the members of the board of the AFCCPC, is the Conference's chairperson and the assistant chairpersons are Dr. Dave Armesto and Liza Jablonski. The Regional Coordinators and Officers and Spiritual Advisers in that Region are also working hard for the success of this Conference. The following speakers are scheduled to come, namely, Patti Mansfield, Fr. Bill Halbing, Sr. Linda Koontz, Don Quilao from Toronto, Canada, Fr. Joe Cadusale, Dr. Narcisco Albarracin, Jr. and his wife, Terri, and yours truly. As always, we reach out to the Youths of today by featuring the Youth Track in all our Conferences. We need your prayers and constant intercession for these Conferences and for the activities of the AFCCPC. We shall continue to press on and do what the Lord calls all believers to do and to be: to bring souls to Him and to be united with Him.
These two Regional Conferences are, no doubt, great vehicles for the Lord to fellowship with His people so that they will establish a personal relationship with Him. I therefore, urge you not to squander away these windows of opportunities that the Lord is offering to us. In Isaiah 55:6, the Word of God says, "Seek the Lord while He may be found, call Him while He is near." Let us continue to seek God with all of our hearts. I hope and pray that we will all take advantage of these blessings from the Lord by attending these two Regional Conferences. For more information, please access our website, www.afccpc.org. You may also download the flyers and registration forms.
This year, I will continue to visit many prayer groups and communities mostly within the AFCCPC umbrella and of course other groups and communities as well, all over North America, aside from my monthly trip outside of the U S A to answer the Lord's call for me to reach out to as many people as possible throughout the world by proclaiming the Good News of the Lord Jesus Christ. I'm so grateful for your prayers and I'm also equally thankful to some of you who had accompanied and assisted me in my travels such as Jim Blubaugh from Ohio, Atty. Gus Mora and his wife Onie from California, Al Pineda from New Jersey, Dr.Joe and Agnes Nepomuceno and Dr. Ray Caparros from Maryland, Dr. Narciso Albarracin, Jr., and his wife Terri, from Ohio and my younger brother Nilo. Some of you will be traveling with me again this year and I could not thank you enough for your assistance. Of course, I'm most grateful to my wife, Chita, who supports me all the way in this ministry and who is also my traveling companion in some of these trips, even though she is still working as a Registered Nurse. I know that the anointing from the Lord is very strong when both husband and wife are in unity in doing God's work.
National Gathering of Leadership Groups:
Last January 11-13, 2010, five of us from the AFCCPC participated in the Gathering of National Leadership Groups which was held in Lutz, Florida, a suburb of Tampa, in the Bethany Center Retreat House.
There were six streams of the Catholic Charismatic Renewal (otherwise known as the Committe of 6) that were represented in the meeting; namely the National Service Committee, the Association of Diocesan Liaisons, the Ethnic Groups composed of Haitians and Hispanic groups, the Fraternity of Charismatic Covenant Communities and Fellowships, the Korean National Service Committee, and the Alliance of Filipino Catholic Charismatic Prayer Communities. The Indonesian and the Vietnamese groups also sent representatives to the Gathering, including Auxiliary Bishop Dominic Luong from the Diocese of Orange, California. The groups discerned together as to what direction the Lord is leading us and what He wants us to do as a group. We prayed together, we praised the Lord with one voice and one heart, we broke bread together in the Eucharistic celebrations, we ministered to each other in Jesus' name and we fellow-shipped with one another. I sensed a great spirit of unity and camaraderie that was present during the three-day meeting. Altogether, there were 50 leaders present including Dr. Narciso Albarracin, Jr.,from Ohio, Lynn Eclipse from New York, Irnie Tabasa from California and Ramon Mescallado from Florida and yours truly who represented the AFCCPC.
The day before the meeting, I was in Ft. Myers, FL., about 2 1/2 hours drive from Lutz, to minister to about 50 people in the home of one of the Albarracin's friends. Although the weather outside in "sunny" Florida was in the low 20's, the atmosphere inside the house was very warm indeed because the people were very open and welcoming to the words of the Lord and to the healing and restoring power of the Holy Spirit. I also had the opportunity to talk about the AFCCPC and the ICCRS and about the baptism of the Holy Spirit to the people gathered.
Published on December 13, 2009
Davao Today,August 19,2010
Davao City—In a show of full support, pastors, priests and religious leaders in Compostela Valley — regardless of religion — convened at the provincial capitol on the feast of the Immaculate Conception to share their valuable messages of unity and peace.
December 8 was declared by Gov. Arturo Uy, through an executive order, as an annual Provincial Thanksgiving Day interfaith assembly. This year’s theme is “Thanks be to God for His unspeakable gift” and was attended by well-respected religious leaders Bishop Wilfredo Manlapaz, Aleem Eliser Banac, Bro. Alejandro Aguspina, and Dr. David Magalong.
“We recognize the significant role of the church and the inter-faiths. They are our partners in promoting spiritual development and moral values towards good governance,” Uy said.
The provincial government recognizes the important and significant role of the church and the inter-faiths in the promotion of spiritual development and moral values towards good governance. As a result, a Provincial Spiritual Development and Moral Recovery Program (PSDMRP) was created and a council formed to draw up support and ensure the implementation of the program.
The activity is also in line with the implementation of Presidential Proclamation No. 62 “Declaring a Moral Recovery Program and Enjoining Active Participation of All Sectors in the Filipino Society.”
Councilor Paul Galicia, who is director for the program, said the PSDMRP has since maintained a pool of lecturers and preachers. Capitol employees have convocation programs, where they have monthly value-formation discussions facilitated by competent preachers.
The program has also spread down and replicated to the 11 municipalities in Comval. Activities such as bible sharing, regular prayer meetings and providing spiritual advisory services to employees and the public are already conducted.
“Sa Mabini, gitawag ang mga pastor, kaabag ug Imam. Maayo ang impact tungod kay wala naghatag ug gap sa mga Muslim ug Christian tungod sa ani nga program,” (In Mabini, pastors, kaabag and Imam are called. The program has a good impact because it does not create gap among Muslims and Christians) Muslim Mayor Hadji Amir Muñoz said.
“Daku kaayo ang ikatabang sa lungsod sa Pantukan sa MRP, kada Sabado aduna kitay ginatawag nga dawn prayer. Matag kadlawon ang mga pastor ug kapulisan nagapahigayun ug usa ka prayer para sa kaayuhan sa atong lungsod” (The Moral Recovery Program has helped Pantukan a lot. Every Saturday, we hold Dawn Prayer where early morning, pastors and the police hold prayer for our town), Pantukan Mayor JC Celso Sarenas said.
In the afternoon, the interfaith assembly had their physical fitness challenged in a friendly competition in various indoor and outdoor games such as table tennis, chess, scrabble, dart and basketball played between pastors and priests. (IDS ComVal)
IMPORTANT NOTICE: INBOX is an archive of press releases, statements, announcements, letters to the editors, and manifestos sent to Davao Today for publication. Please email your materials to davaotoday@gmail.com. Davao Today is not responsible for the content of these materials. The opinion expessed in these items does not reflect those of Davao Today and its staff. Please refer to our terms of use/disclaimer.
*************************************************************************************
Compostela Valley’s 3rd Bulawan Festival now on its 3rd Day
Wednesday, 10 March 2010
Compostela Valley Province----- It’s the third day, March 5, 2010, of the weeklong celebration of the of 3rd Bulawan Festival and 12th Founding Anniversary of Compostela Valley. Gathered for an assembly, the province’s peacekeepers coming from the eleven (11) municipalities were delighted during the morning Program held at the Capitol’s Freedom Stage.
The Inspirational Talk delivered by Bro. Alejandro Aguspina, a Preacher based in Cebu City, served as an eye opener for the crowd as to the essence of unity in the family. They were empowered and alive to the stories of transformation that he shared.
Governor Arturo T. Uy thanked the peacekeepers for their presence. They play a great part on the success of the festival, he told them.
The audience were more excited when Sen. Vicente “Tito” C. Sotto, Cong. Rozzano Rufino “Ruffy” B. Biazon, and former Miss Universe Margie Moran-Florendo arrived to join the assembly. Ms. Florendo represents his cousin Hon. Manuel Roxas. Atty. Franklin M. Drilon who is also expected to come with them was not able to make it.
Former Miss Universe Margie Moran-Florendo read the message of Hon. Manuel Roxas for the Comvalenyos. In his turn, Hon. Ruffy Biazon said he finds ComVal a beautiful place, more so the people living on it. The introduction of Sen. Tito Sotto by the Bulawan Festival Action Officer, Hon. Maria Carmen Zamora-Apsay followed. Sen. Sotto recalled that 12 years ago he was the Chairman of the Committee of the Local Senate (10th Congress) and he was one of the authors of the creation of Compostela Valley Province.
The program was closed with a message given by SP Member Arvin Dexter M. Lopoz. The rest of the afternoon is scheduled for the release of the peacekeepers’ honorarium.
In the evening awaits a DepEd Cartoon Nitework where the teachers will perform on stage depicting cartoon characters like Snow White, Pocahontas, Anastasia, Lion King, Shrek, others. (grace almedilla/ ids comval)
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The Trumpet Newsletter
March 2010
Alliance of Filipino Catholic Charismatic Prayer Communities
"Welcome, 2010"
By Bob Canton, National Coordinator
Greetings to all of you in the
mighty Name of our Lord Jesus Christ.
As I'm writing this column, my heart is full of excitement and joy, realizing of this great privilege of sharing with you many great things that the Lord is doing for and with and through the AFCCPC.
The Year 2009 was indeed a great year for the AFCCPC. We have seen the establishments and also have discovered many brand new prayer groups and communities in North America. We also had the privilege to minister to them.
Our 15th National Convention which was held in Baltimore, MD. in June was a success in many aspects, in spite of some obstacles that we had to face such as the economic downturn in this country and elsewhere. Many who came to this Convention told us that by attending this gathering, they were blessed by the Lord beyond measures. Through this Convention, the Lord Jesus by the power of the Holy Spirit, has touched many lives, indeed. I have also witnessed the enthusiasm and greater zeal of many leaders in the Renewal, particularly in the AFCCPC, to continue to serve the Lord and the Church for His glory. This is truly very encouraging and inspiring.
I also perceived an emerging change of attitude among some leaders from, "their organization, the AFCCPC," to "our organization, the AFCCPC." It is my constant prayer to the Holy Spirit that this change of attitude will continue to spread, especially among the leaders, because the Lord has called us to unity, to be one body and one spirit in Christ Jesus. There were myriad of blessings that the Lord has showered us with but we cannot enumerate them all due to the limited space allocated for this column. However, I would like to mention that I also had the opportunities and the privilege to minister in Jesus Name in various countries in 2009.
For the first time, the Lord allowed us to conduct Healing Crusades in Indonesia where we ministered over 20,000 people in the cities of Jakarta, Bali, Semarang, and Galapa Gading. In November, the Lord also opened a door for us to preach, teach, and heal in the mighty name of Jesus in Dubai and Sharjah, United Arab Emirates. Thousands of people also came to our services in St. Mary's Church in Dubai and in St. Anthony's in Sharjah. I saw the people's hunger for the Lord in these Muslim countries. It is a humbling experience to witness signs and wonders, healings and miracles and transformation of hearts taking place right before our eyes.
Jesus is alive and the Holy Spirit is very active all over the world. Towards the end of 2009, I also went to the Philippines to speak and to conduct a Healing Rally during the Kerygma Conference in the Araneta Coliseum which was attended by approximately 12,000 people. That was my third trip to the Philippines in 2009. I was also privileged to meet and fellowship with the Catholic Charismatic Leaders and some Church dignitaries in those countries mentioned above. We praise God for His tremendous blessings for us and for the AFCCPC in the year 2009. "Welcome, 2010!" I really believe that this year we will witness and receive greater blessings and graces from our Heavenly Father. In fact, these blessings have already started to pour out into us. Many prayer groups and communities in many parts of the country are scheduling Life in the Spirit Seminars, Growth in the Spirit Seminars, Days of Renewal and Teachings, Retreats, Healing Rallies, Mini Conferences, and other works of evangelization. In his encyclical entitled Redemptoris Missio, Pope John Paul 11, states, "No believer in Christ, no institution of the Church can avoid this supreme duty: to proclaim Christ to all peoples."
The AFCCPC, in response to this teaching of the Church, has many evangelistic outreaches and activities that have already been lined up for this year. On March 19-21, 2010, the Rocky Mountain Region which is composed of Arizona, Nevada, New Mexico, Utah, Wyoming, Montana, Colorado, and Idaho, will conduct, for the first time in the AFCCPC history, a Regional Conference in Phoenix, AZ. The theme of the Conference is "Lord, Show Me Your Way," taken from Psalm 27:11. The invited speakers are Fr. Bill Halbing, Sr.Nancy Kellar, Val Kiamko, Alejandro Aguspina, and yours truly. Jojo Concepcion and Mayette Ravasco are the chairperson and asst. chairperson respectively of this Conference and they are assisted by a very able and very enthusiastic Planning Committee and by various prayer groups not only in the Phoenix area but also in many cities in Arizona. The venue of this Conference is the Marriott Phoenix Airport located at 1101 N. 44th St., Phoenix. Please register for this Conference right away. You don't want to miss this Conference which promises to very Spirit-filled and power-filled. There will also be a Youth track to be conducted on Saturday and Sunday, March 20-21, 2010, for 13-22 years of age.
Another anointed and power-packed Conference is also slated in East Atlantic Region on July 2-4, 2010. It will be held in the Hilton Hotel in East Brunswick, N.J. The conference theme is taken from Isaiah 43:5, "Do not be afraid, for I am With You." Purita Vazquez, one of the members of the board of the AFCCPC, is the Conference's chairperson and the assistant chairpersons are Dr. Dave Armesto and Liza Jablonski. The Regional Coordinators and Officers and Spiritual Advisers in that Region are also working hard for the success of this Conference. The following speakers are scheduled to come, namely, Patti Mansfield, Fr. Bill Halbing, Sr. Linda Koontz, Don Quilao from Toronto, Canada, Fr. Joe Cadusale, Dr. Narcisco Albarracin, Jr. and his wife, Terri, and yours truly. As always, we reach out to the Youths of today by featuring the Youth Track in all our Conferences. We need your prayers and constant intercession for these Conferences and for the activities of the AFCCPC. We shall continue to press on and do what the Lord calls all believers to do and to be: to bring souls to Him and to be united with Him.
These two Regional Conferences are, no doubt, great vehicles for the Lord to fellowship with His people so that they will establish a personal relationship with Him. I therefore, urge you not to squander away these windows of opportunities that the Lord is offering to us. In Isaiah 55:6, the Word of God says, "Seek the Lord while He may be found, call Him while He is near." Let us continue to seek God with all of our hearts. I hope and pray that we will all take advantage of these blessings from the Lord by attending these two Regional Conferences. For more information, please access our website, www.afccpc.org. You may also download the flyers and registration forms.
This year, I will continue to visit many prayer groups and communities mostly within the AFCCPC umbrella and of course other groups and communities as well, all over North America, aside from my monthly trip outside of the U S A to answer the Lord's call for me to reach out to as many people as possible throughout the world by proclaiming the Good News of the Lord Jesus Christ. I'm so grateful for your prayers and I'm also equally thankful to some of you who had accompanied and assisted me in my travels such as Jim Blubaugh from Ohio, Atty. Gus Mora and his wife Onie from California, Al Pineda from New Jersey, Dr.Joe and Agnes Nepomuceno and Dr. Ray Caparros from Maryland, Dr. Narciso Albarracin, Jr., and his wife Terri, from Ohio and my younger brother Nilo. Some of you will be traveling with me again this year and I could not thank you enough for your assistance. Of course, I'm most grateful to my wife, Chita, who supports me all the way in this ministry and who is also my traveling companion in some of these trips, even though she is still working as a Registered Nurse. I know that the anointing from the Lord is very strong when both husband and wife are in unity in doing God's work.
National Gathering of Leadership Groups:
Last January 11-13, 2010, five of us from the AFCCPC participated in the Gathering of National Leadership Groups which was held in Lutz, Florida, a suburb of Tampa, in the Bethany Center Retreat House.
There were six streams of the Catholic Charismatic Renewal (otherwise known as the Committe of 6) that were represented in the meeting; namely the National Service Committee, the Association of Diocesan Liaisons, the Ethnic Groups composed of Haitians and Hispanic groups, the Fraternity of Charismatic Covenant Communities and Fellowships, the Korean National Service Committee, and the Alliance of Filipino Catholic Charismatic Prayer Communities. The Indonesian and the Vietnamese groups also sent representatives to the Gathering, including Auxiliary Bishop Dominic Luong from the Diocese of Orange, California. The groups discerned together as to what direction the Lord is leading us and what He wants us to do as a group. We prayed together, we praised the Lord with one voice and one heart, we broke bread together in the Eucharistic celebrations, we ministered to each other in Jesus' name and we fellow-shipped with one another. I sensed a great spirit of unity and camaraderie that was present during the three-day meeting. Altogether, there were 50 leaders present including Dr. Narciso Albarracin, Jr.,from Ohio, Lynn Eclipse from New York, Irnie Tabasa from California and Ramon Mescallado from Florida and yours truly who represented the AFCCPC.
The day before the meeting, I was in Ft. Myers, FL., about 2 1/2 hours drive from Lutz, to minister to about 50 people in the home of one of the Albarracin's friends. Although the weather outside in "sunny" Florida was in the low 20's, the atmosphere inside the house was very warm indeed because the people were very open and welcoming to the words of the Lord and to the healing and restoring power of the Holy Spirit. I also had the opportunity to talk about the AFCCPC and the ICCRS and about the baptism of the Holy Spirit to the people gathered.
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