Monday, August 6, 2012

On Local Issues


Below were two of my commentaries on articles in the local newspaper written by Bobby Nalzaro: Capitol's tv ad and Playing safe?.

--oOo--


I became interested in the local media when Bobby Nalzaro accused Governor Gwen Garcia, who will be running for senator in 2013 elections, for using the TV Ad of the province of Cebu for her exposure at the national level. The TV Ad, focused on Gov. Gwen Garcia, will be aired on national television. For Nalzaro, the ad was not really intended to promote Cebu but to sell Garcia to the Filipino people using the people's money. I thought that was my first and last comment. However, his recent tirade against Congressman Osmena and criticism against the Catholic church call for another comment.

On Congressman Osmena: Playing safe?

His sour relationship with Cong. Tomas Osmena, as far as I recall, has a long history when the latter was then the Mayor of Cebu. I think his attack against the congressman is a continuing tirade and as such I need not react.

As reported, Cong. Osmena will abstain from voting of the RH Bill in Congress today. "I told Raul, I am in favor of the RH bill, but I value our alliance more, so I will just abstain,” he said.

Is deciding to abstain from voting for the RH Bill's passage to honor a political alliance (this is not merely a friendship or kumpare relationship as misconstrued by Nalzaro) an unprincipled decision? I don't think so.

The RH Bill debate has become a divisive bill in congress that transcends party affiliation. Since the issue is raised to ethical concern, the question of pro-life versus anti-life, politicians who may see the socioeconomic impact of the bill but are morally obliged to listen and follow the dictates of their conscience in accordance to the Church moral teachings. The Church has become more resolute in fighting against the passage of the RH Bill. The bishops have become actively involved in the lobbying to the lawmakers. The show of numbers, with less time to organize, in simultaneous prayer rallies in the major cities of the country last Saturday revealed the Catholic faithful are listening to their bishops.
Actually, there is no prohibition for the Church to tap the Catholic vote. With the network of the Church, the bishops can actually do the warning Archbishop Vidal: “See you on election time.”

Despite the strong stand of the Church, Cong. Osmena did not change his stand in favor of RH Bill. It is not true that Cong. Osmena became indecisive. His decision to abstain in favor of political alliance transcends personal likes or dislikes. His act cannot be interpreted as playing safe in order to escape the blacklist of the Church. If Cong. Osmena is afraid of the Catholic vote, he could have easily changed his position on the issue and make a public statement to appease the Church. The mere fact that he did not change his personal stand on the issue despite the pressure of the Catholic hierarchy and his friends, Cong. Osmena remains a principled politician.

On Contraceptives and Abortion

Bobby Nalzaro wrote: "As far as the church is concerned, taking contraceptives is abortion."

Does the Church teach that taking of contraceptives is abortion? Where did Bobby Nalzaro get this tsismis? This statement of Bobby Nalzaro is a blatant lie.

The Church clearly distinguished contraception from abortion. "Contraception," wrote Bishop Bacani, "happens when a person prevents sexual intercourse from resulting in conception, which is understood to be the fertilization of the ovum by the sperm. Abortion happens when the fertilized ovum is prevented from coming to term or being born alive."

The Church recognized that there are contraceptives (e.g. condoms for male, spermicides for female) that are purely contraceptives that “only prevent the fertilization of the ovum by the sperm. They do this either by inhibiting ovulation, or by preventing the sperm from meeting and fertilizing the ovum if ovulation takes place."

However, there are contraceptives that are abortifacients, like Postinor which was proven as abortifacient and was withdrawn from the market by the Food and Drug Administration. Bishop Bacani talked about the triple action of these birth control pills:

First, they are supposed to inhibit ovulation. However, they are not always successful in inhabiting ovulation. If, despite the use of pill, ovulation occurs nevertheless, these pills have a back-up action: they prevent the sperm from fertilizing the ovum.

They do not succeed, however, in preventing the sperm from fertilizing the ovum. Fertilization takes place despite the use of pill. So, to insure that no birth occurs, these pills have an in-built mechanism to prevent the fertilized ovum from nesting in the womb. And should the fertilized ovum succeed in embedding itself in the womb, these so-called contraceptive pills dislodge the fertilized ovum from the womb. Such pills thus have a very high efficiency in preventing births.

Father Joaquin Bernas, who is vocal in supporting the RH Bill, clarified that the primers of the Constitution understood “conception” as the fertilization of the ovum by the sperm. The Philippine Medical Society and Pope John Paul II shared the same understanding. “John Paul II says that life is so important that we should not do anything that will endanger it. We would be taking at least a very serious risk against life if we terminate development after fertilization."

“Before fertilization, there is no life,” said Bernas. Senate President Juan Ponce Enrile’s absurd theory that a sperm, on its own, already has life is unconstitutional. Senator Miriam Santiago was quick to smirk that those who masturbate and spoil their sperms for nothing would be charged with murder.

The implication of this understanding of conception as fertilization is crucial in understanding the mantra that contraceptives are anti-life. For Father Bernas, the married couple who practices abstention, the celibate young man who gives up procreation for a higher calling, and the use of contraceptives that only prevents fertilization are not anti-life in the sense of being an act of murder.
“The expulsion of the fertilized ovum at any time after fertilization is anti-life,” said Father Bernas. It “is abortion and is an act of murder. If life of the unborn is terminated at a stage of viability the crime is infanticide. For that reason the Penal Code and also the proposed RH Bill prohibits and penalizes abortion and infanticide."

Bobby Nalzaro must be cognizant of the nuances of phrases used by the Catholic church concerning contraceptives. The most controversial is its morality, the question being asked: Why is artificial contraception morally unacceptable? The discussion here is moral, philosophical and theological--more specifically from a Thomistic view of God as the source of life and the married couple are pro-creators or “free and responsible collaborators of God the creator.” I will not elaborate it here but it suffices to inform Bobby Nalzaro that this is a different sphere of discourse.

Another discourse was forwarded recently by Archbishop Socrates Villegas—“Contraception is corruption”. His “kung walang anak walang mahirap” is indeed a strong statement against the slogan of BS Aquino “kung walang corrupt walang mahirap.”


--oOo--

The said TV Ad was well-produced. It contained the key messages that the provincial government of Cebu would like to highlight for its 433rd founding anniversary as a province: Cebu has become number 1 in tourism, in business & investments, in job generation and in public service. The ad was not solely intended to invite tourists, foreign and local, to celebrate with the Cebuanos on their foundation day, but also to invite people, foreign and local, to consider Cebu as their home away from home-- a preferred place where they could build their career, raise their families, and establish their business enterprises.

The core message of its foundation day celebration to the Filipino people is clear: "the success of Cebu is the success of the entire Philippines." Bobby Nalzaro has yet to debunk its claim of success in terms of growth in tourism, in business and investments, in job generation, and in public service. These are four key and interdependent elements for the socio-economic growth of Cebu. If Cebu has managed these elements well for its development, other local government units can emulate, if not excel, in optimizing the potential of their tourist destinations by capitalizing their human and environmental resources; and in synergizing job generation for their constituents by providing competitive business environment and efficient public service.

I do not share the political bias of Bobby Nalzaro against Governor Gwen Garcia. However, I share his criticism on the vital issues like the overpriced Cebu International Convention Center and the controversial purchased of the Barili property. Since I am jobless I often stay at the airport lobby. I often met the governor with her faster than normal cat walk but she never fail to smile at me --a nobody who watched her from a distance. She didn't need my vote but she earned my respect and admiration as a leader of the province. She has a pure heart for people. As I watched her work and listened to her speaking engagements, I think she is an intelligent leader with a clear vision and an iron-will to make things happen. If there are employees in the province who have ill feelings against her, this is due to the demand of the governor's work ethic that expects these employees to excel in public service. Poor performers in government are most likely irked by her demanding presence that seeks excellence and productivity from them.

She has done well in the province of Cebu, and there's no reason why she can't excel in the senate. Gwen Garcia for senator? Why not? Nalzaro complained that she used the ad to make her known to other provinces, but who can better promote Cebu if not its transformative leader, Gwen Garcia? I think the promotion of the phenomenal success of Cebu, which other LGUs can and must emulate, is inseparable to the promotion of the phenomenal leadership of Gwen Garcia at the national level. Bobby Nalzaro missed this point because he is imprisoned by his myopic view of Cebu and its governor, Gwen Garcia. Transformative leaders are visionaries, and this truth separates Bobby Nalzaro from Gwen Garcia.


16 comments:

  1. I don't know much about Gwen Garcia, But if it is indeed a transformational leader she should have a seat in the Senate. As for the RH BILL I am still neutral on this.

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  2. Yup, Gwen Garcia will be doing good in the senate. She will be running for a senator under the United Nationalist Alliance (UNA).

    I have not changed my stand on RH Bill, I support the Senate version of Senators Santiago and Cayetano. I still have some questions on the version of the House of Representatives. I may be misunderstood an anti-RH Bill advocate in some issues but I did so to explore further the discourse. In fact, there are still issues that needs to be resolved.

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  3. I usually go with the stands of BCGORG and Nuntiandi, two intellectual non-advocates of RH Bill. I think it is not the use of contraceptives and the likes.
    Although I am not necessarily an advocate prudence anymore, i think the couple concerned should still practice the natural method for no one can really guaranty the safety of using those man made deterrent to life.

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  4. I am trying to understand the main arguments of the bishops, and other anti-RH Bill advocates, and it seems that there are grey areas that need more attention.

    The issue of the ill-effects of contraceptives to women is a medical problem. The advance in the science of medicine may correct the problem, and we are expecting that produced medicines and pills have higher efficacy, effectivity and efficiency. All modern medicines seem have side-effects to human health, and the science of medicine, as expected, are working out to minimize, if not eliminate, those are detrimental to human well-being.

    Bishop Bacani in 2008 mentioned the studies made by John Wilks, the Director of the Drug Information Center of Western Sydney, talking about the adverse effects on the pill on the health of women, to wit:

    *The risk of breast cancer for young women is 200%-480% higher than for non-pill users.

    *The risk of cervical cancer for women aged less than 20 years is 280% greater; for women aged 20-24 years is 70% greater, and for women aged 25-29 years is 40% greater when compared to non-pill users.

    *The risk of DVT(deep venous thrombosis) from third-generation progestagen versions of the pill is 600%-900% higher compared to non-users of the pill.

    Clearly, pill users are more exposed to these deadly diseases compared to non-pill users. Bishop Bacani also explained the side-effects of DEPO-PROVERA and NORPLANT which according to Wilks caused severe health problems to women. For Bishop Bacani, those women who are given by these pills must be properly informed of these side effects for they have the right to know what is being put inside their bodies.

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    Replies
    1. True. The side effects are acceptable today but in later years it may not be anymore. A very close relative of mine was once given hormonal treatment to avoid, hot flushes, dryness because she had a hysterectomy equivalent to menopause. When I had menopause she enouraged me to have that treatment but I refused. Good that I did for before there was no known side effect of developing breast cancer. Now studies show that it is one of the causes of caner of the breast.

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  5. While I already made up my mind to support RH Bill, you would notice that in the exchanges in PDI I am defending the stand of the Church. The PDI has less pro-life people to defend the stand of the Church.

    I attended a Holy Eucharist today and the Church was over-filled by church-goers. Some were standing outside the parking space viewing the mass at the television installed outside the Church focused on the altar. Sadly, the homily of the priest was well-prepared but poorly delivered because he tried to translate his English homily into Visayan dialect. He should delivered his prepared English homily because he's fluent in English. I think he's not assigned to preside that Visayan mass schedule.

    The Catholic churches are still full pack in attendance, in fact, overflowing. I think the Church must use its moral authority to move them to support the pro-life stand of the Church. The homily of the priest excluded the RH issue. Either good or bad, I think the priest must educate the faithful on the RH Bill issues and concerns. The gospel was about Jesus as the bread of life, I think it is a good reflection for such a purpose. Sadly, he did not mind about the RH Bill.

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    1. I think inside the church hierarchy there are priests who silently go for RH BILL just like the priest who avoided discussing it.

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    2. The RH Bill will be passed into law.

      The division in the Church is real. The teachings of Humanae Vitae has been criticized by the progressives within the church. Even Bishop Bacani did not see the teachings as infallible and irreversible. The threat of Archbishop Palma against Ateneo and Catholic schools who publicly support the RH Bill has no teeth. Vatican cannot even stripped the university of its Catholic identity. The Catholic University of Louvain and the University of the Notre Dame until now are still Catholic universities. Let us wait for this development. It is really interesting. The Church has all the right to ask the Jesuit Ateneo to adhere to the Catholic teachings. I am interested to know if Archbishop Palma gains the support of the CBCP. Kudos!

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    3. Although Bishop Palma made a threat to those Catholic schools which openly support the RH Bll, the leaders of these institution are united in support of the Church hierarchy stand. Here is the letter of the institutional head which i got from poster FeatherSeer4430

      If anybody's interested to read the REAL content of Fr. Jett's memo to the university community:

      OFFICE OF THE PRESIDENT

      20 August 2012

      Memo to: The University Community

      Subject: HB 4244

      Together with our leaders in the Catholic Church, the Ateneo de Manila
      University does not support the passage of House Bill 4244 (The
      Responsible Parenthood, Reproductive Health and Population and
      Development Bill). As many of these leaders have pointed out, the
      present form of the proposed bill contains
      provisions that could be construed to threaten constitutional rights as
      well as to weaken commonly shared human and spiritual values.
      Now that the period for amendments is about to begin, I enjoin all in
      the Ateneo community to continue in-depth study of the present bill, and
      to support amendments to remove provisions that could be ambiguous or
      inimical from a legal, moral or religious perspective. In
      connection with this, I call attention to the 192 members of our faculty
      who have grappled with the underlying issues in the context of Catholic
      social teaching, and who have spoken in their own voice in support of
      the bill. Though the University must differ from their position for the
      reasons stated above, I appreciate their social compassion and
      intellectual efforts, and urge them to continue in their discernment of
      the common good. As there is a spectrum of views on this ethical and
      public policy issue, I ask all those who are engaged in the Christian
      formation of our students to ensure that the Catholic position on this
      matter continues to be taught in our classes, as we have always done.
      Should the bill with whatever amendments be passed, we should neither
      hesitate to bring to the judiciary whatever legal questions we may have
      nor cease to be vigilant in ensuring that no coercion takes place in
      implementation. If there is no easy answer to the concerns that
      the proposed bill raises or no facile unanimity among divergent views,
      this only proves the complexity, depth, and sensitivity of these
      concerns. Nevertheless, Catholic tradition has always taught that
      reason and faith are not enemies but allies in the service of God’s
      truth. From this tradition, we can draw strength and compassion in our
      often tortuous journey as persons in community toward the greater glory
      of God and the service of God’s people. Jose Ramon T Villarin SJ President




      My take on the letter which i believe that there is no Catholic institution that would openly support the RH Bill, only perhaps their faculty.

      The letter i just requesting the faculty to reconsider their view and if it happens that RH Bill l is approved a reminder is requested not to take that up with the students in support of the policy of Ateneo which supports the Catholic hierarchy's stand against RH BILL.

      There isn't any vague threat but a full acceptance of what is happening in the faculty as regards to RH BILL.

      This could only be written by an intellectual and truly a leader of the Church, no condemnation but full understanding. A Chrstian Catholic in words and in deeds.

      Now it is up to the faculty concerned what to make of it, either resign or support the institutional policy on RH BILL.

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    4. I am out of town for more than a week now.

      The memo in itself is not bad at all. What is really sinister about the whole thing is that the Ateneo as a Catholic institution expressed support to the stand of the bishops without providing in-depth and well-informed position paper on the issue, particularly those who are supposed to know more about the moral and theological implications of the proposed RH bill in Congress. Fr. Villarin claimed that the university has been teaching "the Catholic position on this matter continues to be taught in our classes" but the silence of those who are directly involved in the Christian formation of the Ateneo students betray this pronouncement. The pro-RH professors already speak their minds on the matter. Did you hear from the anti-RH professors, particularly the faculty of the Department of Theology? There's none.

      This so-called Ateneo's support to the Church's hierarchy is only a lip-service. This is a lukewarm response from a Catholic university. Ateneo can do more than what the memo did, like articulating its stand on the RH Bill. So far, there is only assertion of its support but Ateneo does not have an official stand presenting its informed ethical and legal arguments against the proposed bill. While it calls its faculty and community to be vigilant "to support amendments to remove provisions that could be ambiguous or inimical from a legal, moral or religious perspective", it has yet to articulate what are these amendments. So far, there is none.

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    5. Do you think that Ateneo's management's stand is not base on close study of the matter? If you are correct that must be the reason why it is somehow ambivalent on what to do with the 192 professors who are pro RH Bill.

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    6. There was a reply from the faculty of the Department of Theology (at least 3 of them) where they discussed conscience and faith. If you notice, the assertions are difficult to understand not because it is highly theological but it is written by theologians, in my suspicion, trained or members of the Opus Dei or a conservative bloc in the Church. It is clear that the response almost has no concrete relevance to the poor. In contrast with the previous Ateneo statements which are well-crafted,research-based, and has direct bearing to the needs of the poor. Why only 3 faculty supported this statement? Imagine at least 15 to 30 faculty members in the theology department and only 3 supported this recent statement. Why is this so?

      Here's the statement: (I also posted it in my blog)

      Statement of Catholic Theology Teachers on Conscience and Faith
      August 28, 2012
      The Feast Day of St. Augustine, patron saint of theologians


      We, the undersigned, speak only on our own behalf as Catholic theology teachers, and speak in no capacity either for Ateneo de Manila University or for its Theology Department, or for any other members of the Ateneo community.

      Conscience allows God’s voice, not one’s own voice, to echo in one’s depths (cf. GS 16; CCC 1776). It subjectively applies transcendent moral norms. This subjectivity means that we apply the transcendent moral law within the given situation whose details, motivations, and ends we must discern truthfully and to the best of our ability (cf. CCC1780). Thus conscience involves the apprehension of transcendent truth, and is never simplya matter of one point of view versus another. For the well-formed Catholic, these transcendent moral truths are transmitted in the Tradition of the Church and are taught by its Magisterium (cf. CCC 2032-2036). Thus a good conscience is truthful and seeks the right, and a well-formed Catholic conscience seeks guidance for doing right in the authoritative teachings of the Church (cf. CCC 1783). But should any figure urge one, as a Catholic, to go against these transcendent norms which one has received and in which one has been well-formed, then it is better to disregard that figure than to disregard one’s Catholic conscience.

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    7. The preceding points are not difficult to grasp. They do not mean that faithful Catholic morality is unthinking. On the contrary, life often confronts us with what seem to be unbridgeable gaps between what we know is the ideal and what appear to be the reasonable options before us. The temptation is to believe that in these situations transcendent faith is useless. But the well-formed Catholic conscience has been formed in the light of the Word of God and in the contemplation of the Cross (cf. CCC 1785). The pierced side of Jesus Christ confronts us in a radical way with both our brokenness as human beings and our dignity as creatures made for God in God’s image (cf. DCE 12). Thus it is faith that comes to understand most profoundly that the space between the ideal and its application is the arena for extreme mercy and compassion. As Catholics we believe that it is precisely in these situations where the light of Church teaching in its full range helps us most towards taking full responsibility for our personhood and in moving towards what is truly good (cf. Benedict XVI, Light of the World: 117-119). For us as Catholics who are searching for solutions to the problems of the Philippines, it means exercising our conscience to full capacity in the light of faith, not against faith.

      We observe, however, that in the wake of public statements released in 2008 and just recently in connection with the issue of the RH Bill, an erroneous understanding of what being a Catholic in good conscience means has been and is still being disseminated. This erroneous understanding is premised on an erroneous understanding of conscience itself. In this erroneous understanding, conscience is reduced simply to being one’s point of view, which in turn becomes absolute for oneself, set in contradistinction to another’s point of view, and is without any acknowledgment of transcendent truth (cf. VS 33). But in removing transcendent truth from conscience, this erroneous view undermines faith itself, for God, the object of faith, is transcendent truth. In undermining faith, this erroneous view destroys our capacity to come together as church and as church to seek solutions to our problems. It has resulted in an illusory dichotomy between genuine Catholic faith and the possibility of seeking real solutions to our problems. Indeed, a widening assault upon faith has followed in the wake of this erroneous view, accompanied by the bitter fruit of hatred for the Church.

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    8. This erosion of faith and this bitter fruit demonstrate that the choices that we make on the level of conscience affect not only our material being, but also the very fabric of our spirit as a people. The true beauty of Catholicism in the Philippines manifests in the strength of its spiritual devotions, especially among those who hold to these devotions not because of but in spite of difficult living situations. Living faith emerges from and ends in this spirit. Amid the choices that we make in good conscience towards the relief of our problems, it is this spirit that will finally see us through to the good Philippines of which we dream and for which we labor for the sake of our children. Yet it is this spirit that ultimately suffers when our children and our students see the search for the relief of our problems in the light of genuine Catholic faith come under denigration, especially by public authority figures. We hope that in correcting error and in speaking truth in light of Church teaching, we may help Catholicism in the Philippines find its way to what is right, and to do so in the spirit of genuine faith.


      Rafael Dy-Liacco (ADMU Theology)
      Markus E. Locker (ADMU Theology)
      Josemaria Roberto V. Reyes (ADMU Theology)

      REFERENCES
      Benedict XVI.
      Light of the World
      . 2010. San Francisco: Ignatius Press.

      Catechism of the Catholic Church
      [CCC]. The Holy See. 1993. Vatican City: LibreriaEditrice Vaticana.

      Deus Caritas Est
      [DCE]. Benedict XVI. 2005. Vatican City: Libreria Editrice Vaticana.

      Gaudium et Spes
      [GS]. Second Vatican Council. 1965. Vatican City: Libreria EditriceVaticana.

      Veritatis Splendor
      [VS]. John Paul II. 1993. Vatican City: Libreria Editrice Vaticana.

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  6. Fr. Jerry Orbos wrote in his colum today:

    "Speaking of bread, I can’t help but ask: What on earth did the proponents of the Reproductive Health bill eat? Ano ba ang nakain nila? Why this blatant and even arrogant push for its approval, and with such haste? I believe all of us want to do what is good for our people. We may differ in our methods and means. I am aware, though, that we can differ in our motives. In the end, may we all listen to what God has to say about this matter. Let us not leave Him out of it. He has a say in all these!"

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