Good Friday: Seven Last Words (4th Word: "My God, my God, why have you forsaken me?"

(This is the reflection on the 4th word which I contributed to the Catholic Website: www.anluwage.com)


From noon onward, darkness came over the whole land until three in the afternoon.
About three o’clock Jesus cried out in a loud voice: Eli, Eli, lema sabacthani?” which means, “My God, my God why have you forsaken me.?”
Some of the bystanders who heard it said, “This one is calling for Elijah.” Immediately one of them ran to get a sponge; he soaked it in wine, and putting it on a reed, gave it to him and to drink.
But the rest said, “Wait, let us see if Elijah comes to save him.” But Jesus cried out again in a loud voice and gave up his spirit.

Why have you forsaken me?
Thirty-six years ago, after I was arrested, tortured and imprisoned for seven months during the early years of martial law, I felt so alone and isolated. I felt abandoned by friends, by my family. God seemed so distant … even absent. It was the first time in my life when I doubted the reality of God’s existence.

I got a similar feeling twenty-four years ago, while I was alone on top of a mountain grieving after my mother was brutally killed, by military men.

It is natural that people who suffer so much often feel forsaken, abandoned.
The sick, those who are imprisoned, those who are poor, those who have lost their job or facing bankruptcy, children whose parents have gone away, or who is dying
They feel abandoned - by friends, their own family, by the government, by the church, and ultimately by God.

“Why have you forsaken me?”
This is the cry of those who suffer so much, those who feel alone, those who feel helpless. This is the cry of so many people all over the world, down through the ages.
This was also the cry of Jesus while hanging on the cross in Calvary.

Did Jesus really feel forsaken?
Perhaps he did. After being betrayed by Judas, denied by Peter, and deserted by his disciples as he was dying on the cross, Jesus must have felt forsaken. It was part of his being human. But Jesus was also echoing or reciting psalm 22 – a psalm of lament which expressed what he was going through. The psalm starts with these words:

My God, my God why have you forsaken me? Why so far from my call for help, from my cries of anguish? (v. 2)
So wasted are my hands and feet that I can count all my bones. They stare at me and gloat; they divide my garments among them; for my clothing they cast lots. (v. 18-19)

But the psalm ends with a different note:
… then I will proclaim you name to the assembly; in the community I will praise you. (v. 23)… For God has not spurned me or disdained the misery of this poor wretch
He did no turn away from me, but heard me when I cried out. I will offer praise in the great assembly (v. 25-26)

While this psalm begins with what seems to be an expression of helplessness and hopelessness, it ends with an expression of hope and confidence in God who never forsakes or abandons those who suffer.

“My God, my God, why have you forsaken me?”
This is not a cry of despair or hopelessness. It may be a complaint but above all it is a prayer of someone in pain, who is filled with doubt, yet who remains hopeful that God is the God who saves.

In times of suffering, pain and grief we question where God is. Is God present or is God absent? Has God abandoned us or is God still with us?
The Paschal Mystery of Jesus has shown us that ultimately God is with us as we suffer, and God will save us even if he seems so far or absent.
Easter Sunday follows Good Friday. Light triumphs over darkness.

Today, darkness continues to dominate the whole land. Sin and evil reign in the hearts of people and have penetrated the societal structures and institutions.
The culture of death and the spiral of violence afflict our people.
Many continue to suffer and die.
There is so much corruption at all levels of government.
Many of our people continue to wallow in poverty.

“My God, my God, why have you forsaken us?”
This is our collective cry.
Yet even as we cry out, we do not lose hope for we know that God is with us. He did not abandon his Son in Calvary, he did not abandon us in the past, he will never forsake us now or in the years to come.
“I will never forsake you, my people” This is God’s assurance.

Thirty-six years ago, after surviving torture and imprisonment and doubting God’s existence, I was released from prison with a faith deepened by adversity.
Twenty-four years ago, after my mother was killed and I once again doubted God’s existence, and wondering if the time has come to leave the priesthood and join the armed struggle, a great miracle happened – the miracle of EDSA that showed that God has not forsaken his people. God will never forsake his people.

Good Friday: Via Crucis (Way of the Cross)

Over two thousand turned up very early this morning for the Via Crucis which started at 3:00 am, went around the parish. Estimated distance: 10 kilometers. That's longer than the original route that Jesus followed in Jerusalem! I couldn't wake up on time so I had to catch up with the crowd by jogging. I hadn't eaten for five days so I just jogged very slowly. I am just amazed by the size of the crowd and the composition - men, women, young and old, and even children. Nobody fainted. We finished by 7:30 am.

Holy Thursday - Mass of the Last Supper

This evening at 6 pm, I concelebrated at the Mass commemorating the last supper and the washing of the feet. Fr. Allen O'Brien was the presider. After the mass, vigil before the altar of repose started. Many people came for the traditional Visita Iglesia.

Holy Thursday - Chrism Mass

I attended the "chrism mass " at 7:30 this morning held at the San Pedro Cathedral. Over a hundred priests (diocesan and religious) concelebrated with Archbishop Fernando Capalla. Today is regarded as the day when the sacrament of holy orders was instituted by Christ. So all of us renewed our commitment to priestly service during the mass.

In his homily, Archbishop Capalla reminded us that we were ordained in the three-fold ministry of priest, prophet and pastor. Our ministry therefore includes the sacramental/liturgical ministry, the prophetic ministry, and the pastoral ministry. The archbishop gave special emphasis to the prophetic ministry in the light of the situation of the Davao - a situation where there is so much violence and injustice. I presumed that he was referring to the unabated killings in the city carried out by the Davao Death Squad. He said that he was glad that there were priests, religious and lay people who were not afraid to exercise their prophetic mission.

After communion, the olive oils used for baptism and for the sick were blessed. This was followed by the reading of the Oratio Imperata.

After the mass, I had a long conversation with Archbishop Capalla and Fr. Rico (Social Action Director) about the CHR public inquiry and the HRW report on the DDS. We will meet soon with several priests to discuss our next move.

Holy Week in Davao - Palm Sunday

The Holy Week began yesterday. Being Palm Sunday, the people came to church bringing their palms which were actually made of strips of coconut leaves. Before the start of the 6 am mass, the people gathered outside the church and Fr. Cruz Manding, blessed their palms. Members of the parish youth provided the choreography.

I was supposed to say the 7:30 mass but I asked Fr. Senen to take my place. I still have a cold and a runny nose. So I just concelebrated.

Today, the senior Redemptorist community had a recollection at the Sacred Heart Brothers formation house in Catalunan Grande. There are only five of us (Frs. Brendan, Abdon, Senen, Cruz and myself). The theme that we reflected and shared on is: A Spirituality of the Paschal Mystery. This is appropriate for the Holy Week.

I am on complete fast this Holy Week. This means not eating from Monday to Saturday. From Monday to Wednesday I will be subsisting on water, fruit juice and coffee. From Thursday to Saturday, I will be subsisting on water only. The next time I eat will be lunch on Easter Sunday.

An Executive Session with the Commission on Human Rights

Yesterday afternoon, the delegation from the Coalition Against Summary Execution (CASE) had an executive session with the Commission on Human Rights. We really did not plan to attend the public inquiry or much less meet with the commission. We doubted whether this public hearing would accomplish anything. We just came on Monday afternoon to deliver the data and reports we had gathered which would prove the existence of the Davao Death Squad (DDS) responsible for the summary killings in the city. We did not want to participate in the public hearing with all the local authorities and the media present. But the commission asked us if we would be willing to have a close session with them and so we consented. We were convinced that the commission headed by Leila de Lima was indeed serious in addressing this problem. We will cooperate with them in the ongoing investigation.

We don't have any illusion that the public inquiry will stop the killings. In fact, while the hearing was going on the DDS killed 2 more people, bringing the body count to 892 victims. It was appalling to hear the local authorities and the police continuing to deny that these were cases of summary killings perpetrated by the DDS. How can the killings be stopped when those who are supposed to investigate and go after the killers continue to deny their existence?

I believe that the mayor and the police can stop these killings if they want to. The first thing that they need to do is to acknowledge that summary killings are indeed happening, to condemn these, and to go after the killers. Otherwise, the people will continue to suspect that they are behind these.

Commission on Human Rights' Public Inquiry on the Summary Killings in Davao (DDS)

The Commission on Human Rights CHR) in here in Davao conducting a public inquiry on the extrajudicial killings carried out by the so-called Davao Death Squad (DDS). I attended the hearing today which was held at the Royal Mandaya Hotel (I came later in the afternoon). I had received an invitation signed by CHR chair Leila de Lima to be present in this inquiry and to submit data or analysis that can be shed light on these killings.

The city mayor, Rodrigo Duterte and several police & government officials were around to share their views and recommendations about the DDS. Most of them denied that summary killings are going on and they also deny the existence of the DDS. During the lunch break, the CHR also had an executive session with some witnesses and families of the victims. Clarita Alia, a mother whose 4 sons were killed by the DDS, on the other hand confirmed the existence of the DDS and the involvement of a policeman.

I wrote an analysis of the summary killings which I submitted to the CHR:

Summary Executions in Davao: An Analysis


For over 10 years, the number of victims of the so-called “Davao Death Squad” (DDS) has reached 890 (from 1998 to March 2009). In other countries this would be considered as serial-mass murder.”

There is a widespread belief among the residents of Davao, the media and the civil society groups that these killings have the support or blessing of the mayor (Rodrigo Duterte) and with the complicity of section of the police personnel.

The police and the mayor deny that there have been any summary executions. They deny the existence of the DDS. They deny involvement in these killings or with the DDS which they claim do not exist.

That there are summary killings carried out by a vigilante group known as DDS is obvious and can be proven. However, witnesses are not willing to testify because they believe that the mayor and members of the police force are coddling the DDS.

So far, there are no evidence or witnesses that would link the mayor to the summary killings and to the DDS.

If we examine the statements of the mayor, these statements are warnings to criminals and justification for the killing of suspected criminals. The least that one can conclude from these statements are that the Mayor tolerate these killings, support these and provide for their justification.

How are these killings justified?

-Those killed are criminals (thieves, drug pushers and addicts, gang members) and they all deserve to die. “They are all fair targets for assassination.” “The death penalty has not been lifted in Davao.”
-It is a means of defending ordinary citizens from criminals (especially from drug menace).
-It is part of the war against crime and a means for cleansing evil from society
-It serves as a deterrent and will bring down the crime rate.
-It keeps the city safe and this is good for business.

These justifications can explain why many residents of Davao support these killings.

Whether these killings are perpetrated by the Davao Death Squad or any other group what is clear is that these murder are perpetrated with the same modus operandi (men in motorcycle, using .45 or knives) and with specific targets (suspected criminals – drug addicts, pushers, thieves, etc.). Most of the victims are on the list or “order of battle” compiled by the PDEA.

These killings have not been condemned by the local authorities. There has been no systematic investigation carried out. Yet they are quick to deny that that there are summary killings and to deny the existence of the DDS. They are either engaged in cover-up or they are incompetent. Thus, the killings continue with impunity.

The summary executions cannot be morally justified. It is murder – an intrinsically evil act. It is gravely immoral. It is a crime and a grave sin. It cannot be considered as a legitimate self-defense. Even if it claims to have a good intention or end, the means used cannot be justified. Those who sponsor and carry out summary executions, in their effort to stamp out criminality, become criminals themselves.

There is a need to address the problem of criminality, especially drug addiction, which is part of the culture of death. Summary execution is not the solution. It contributes to the rise of criminality by being a criminal act and further promotes the culture of death. As part of our prophetic mission, it is our task as clergy and religious to denounce and oppose summary execution and to proclaim the Gospel of life.

Celebrating the end of the school year

Another school year has ended and tonight we came together to celebrate. The mass which was attended by the seminarians, professors and staff was presided by Fr. Brendan, the new director of the St. Alphonsus' Theological and Mission Institute (SATMI). Sr. Miriam, the new dean, was also around. Immediately after the mass we had a feast and a program.

Yesterday we had our faculty meeting and earlier today we had our administrative council meeting. So the summer vacation has begun.

I am happy that after over 12 years as the dean of academics I am finally stepping down. I will still be teaching next school year but my load will be lighter (ecclesiology, sacraments, ministry & orders, pastoral leadership & management, theological synthesis). Fr. Brendan and Br. Ramon Coronel will be handling some the courses that I used to teach. Hopefully, by next year Fr. Mario will finish his studies in Louvain and he can teach my other courses. So beginning first semester in 2010, I will be on sabbatical! It will be seven months of "hibernation" (2 months in Rome and 5 months as a hermit in Busay). I will definitely finish all my book projects by then. Meanwhile, I will have to be satisfied with spending a few days in Samal island (camping & scuba diving) and one month in Busay.

Biking and Running for Peace in Mindanao (Davao City)

Early this morning I accompanied Fr. Robert Reyes, Fr. Albert Alejo and other participants of the "International Solidarity Conference on Mindanao" for the Bike and Run for Peace around the downtown area of Davao City. I brought along three seminarians who also joined this activity that called for the resumption of the peace negotiation between the government and the Moro Islamic Liberation Front (MILF). Afterwards, the other participants together with Fr. Reyes proceeded to Cotabato for the Caravan for Peace. Christians and Muslims in Central Mindanao gathered along the highway to express their support for the peace process.

Fr. Robert is now based in Hongkong, working for the Asian Human Rights Commission. He just came to Davao to express his support for the peace process. The last time we met was in Iligan in September last year when we also biked and run for peace from Iligan to Kolambugan.

We were planning to run together in the Philippine International Marathon for the Pasig River this February but the marathon was postponed to November 2009. So we have 8 months of preparation for that. We are planning to "bike-run for the environment" around the Laguna Lake(200 km distance) a week before the marathon. We will invite Senator Pia Cayetano to join us.

Communal Fasting

Today the whole Redemptorist community in Davao fasted. This means no lunch was served. This is part of our communal penance every Friday during the season of lent. We are also setting aside the amount we save on food for the poor. I am glad that we are doing this as a community.

As far me, I do not only skip lunch but I fast for 24 hours. I do this not just during lent but throughout the whole year every Friday. But during the season of lent, I fast twice a week. I also eat one full meal a day the rest of the week. It may sound strange but I do not feel any hunger. I even jogged for 40 minutes this afternoon on an empty stomach.

Fasting has various significance in my life. The first time I fasted was when I was an 18-year old political prisoner during the early years of martial law. Seven days before Christmas (1973), I joined 80 other political prisoners who were on hunger strike to demand bette a stop to the torture and maltreatment of prisoners. We ended our fast on Christmas eve after our demands were granted.

The next time I took up fasting was after the death of my close friend and fellow seminarian, Magno. I was in the third year of theology in Davao (1979). I started to fast every Friday as part of my grieving process and also as an ascetical practice. I continued to do this after ordination. Every time I stayed for a month in my hermitage up in the mountain of Busay every year, I would fast for a week or more. Fasting was part of the contemplative and ascetical dimension of my life.

In 1987, I fasted for nine days, accompanied by two other Redemptorist priests to seek for truth and justice for Fr. Rudy Romano who was abducted by suspected military intelligence and who had disappeared.

When I was sent for higher studies, I stopped fasting regularly. It was only recently that I once again took it up as a regular practice. During the Mindanao Week of Peace I joined other Christian and Muslim Religious leader for the Fast for Peace. I also fasted in solidarity with the Muslims during the month of Ramadan. After the Ramadan, I decided to continue doing it every Friday.

Nowadays, I fast to help me meditate and pray (it enhances contemplation). I also fast in solidarity with those who are poor and hungry. I fast for peace and to promote the value of life.

Beside the spiritual, ascetical and political dimensions, intermittent fasting also has physiological effects. It can cleanse the body of toxins, burn excess fat and bring down blood pressure level. In other words, it is good for the health for a long as it does not lead to starvation. It can even lengthen one's life span.

Another Victim of the Culture of Death in Davao

This morning I said mass at the Assumption Convent and one of the intention was for the safety of Rebelyn Pitau who was abducted yesterday. After the mass, we heard the news that her body has been found. She had been tortured, raped and then stabbed to death. This is horrible.

Rebelyn, a 20 year old school teacher - is the daughter of NPA kumander Parago whom the military has been trying to capture for a long time. Rebelyn's mother blamed the military intelligence group for the dastardly act. I tend to believe her. Who else would try to kill the rebel leader's daughter?

Over 25 years ago, the killing of suspected subversives and criminals were a common occurence. I was hoping that it would be a thing in the past with the fall of the Marcos dictatorial rule. Today it continues in Davao. There is a death squad that assassinates suspected criminals and there is also another group abducts and kills not only suspected rebels but also their relatives. This is another manifestation of the culture of death and the spiral of violence in our land. Life has not value in this land. New People's Army continue their protracted guerilla war and the military still uses the same tactics employed before by the dictator's army. The same method is used by those in authorities in their so-called war against criminals. All these continue to happen under the present government. When will this end?

Oratio Imperata: Praying for the Davao Death Squads & their Victims

Yesterday, during the Wednesday evening mass, I led the people in praying the "Oratio Imperata" which Archbishop Capalla had ordered to be recited during the masses this Lent. This is the response of the archdiocese to the unabated killings perpetrated by the Davao Death Squads (DDS). There have been over 800 victims of the DDS. This "mass murder" continues with impunity and the local authorities are not doing anything to stop these. In fact, many believe that these killings are being tolerated or supported by the powers-that-be, although this cannot be proven as there are no witnesses who are willing to come out because of fear. What is alarming is that many people support these killings since the victims are suspected criminals and they keep the city safe - even if these killings are against the law of God and society. The rule of law is disregarded and there is lack of respect for the value of life. Meanwhile, the big time criminals remain free and many even occupy high offices in government.

The local newspapers reported yesterday that the mayor is displeased that the "oratio imperata" is being read. He said that the prayer was incomplete since it did not include those who were killed by the victims of the DDS and bombings. He reportedly suggested that people who do not like the prayer can walk out or transfer to other religions. He said that he will pray for the priests whose sins have weakened the Catholic faith.
I am wondering why the mayor is reacting this way. I am concerned that in the coming days, he will continue his attack against clergy and the Catholic Church in Davao. This is the price the Church has to pay for its prophetic stance and for its defense of the sacredness of life.

This is the "Oratio Imperata":

“Heavenly Father, our city is wounded in its soul. Our people’s wounds are deep and wide. These wounds are the hatred and dislike of drug addicts and drug pushers, the senseless disregard of due process of law, the violent killing of mere suspects, the crash taking of the law into one’s hands, the lustful greed in the hooded killers on motor bike, the baseless claim that there are no witnesses, the inhuman disrespect for life of the unborn from womb to tomb, and the unjust socio-political system that tolerates all these to happen.

“Lord, on bended knees, we too confess that our souls and spirit are wounded by our anger and desire for revenge. Yes, we are angry because our loud protests and public outcry have fallen on deaf ears. Our souls are nourishing irresponsible suspicions and rash judgments on the real perpetrators of the crimes. We are wounded by our disunity and hopelessness which imprison our hearts and weaken our willpower. Most of all, Heavenly Father, our souls are wounded by our stark ignorance that we too are responsible for the existence and perpetuation of the systems that promote, condone and abet these social wounds in the soul and spirit of our people. For all these, Lord, we are deeply sorry and beg your mercy and forgiveness.

“God of power and mercy, since our collective efforts at peaceful protests have proven fruitless, we come to you for help. Yes, Lord, we come to ask for healing. Heal our souls and spirits of all the violent animosities that weaken our society and life. Give us light, give us strength, give us courage to believe and to trust in you. Make us realize that in each of us from every walk of life there is an inherent and inborn goodness. You planted this goodness and it is not and cannot be erased by our sin and crime. This is our reason for hope.

“For this reason, Heavenly Father, we beg you to give us your healing touch. Touch the hardened hearts of criminals, drug addicts, drug pushers, drug lords, law enforcers, and the hearts of us all. Open them to the healing power of your love and compassion. Give the grace of courage to the eyewitnesses of crimes. Awaken in us all a collective consciousness and support which are urgently needed by the witnesses and the grieving families of victims. Convert us to you and to one another. Reconcile us to you and to one another through sincere repentance and mutual forgiveness. For without forgiveness, there is no future for our city.

“In this penitential season of Lent – and even beyond – give us courage and strength to make reparation for all our sins and crimes by means of voluntary acts of penance and self-sacrifice symbolized by your cross. We believe that when these are offered together with your own sacrifice on the cross, they can save us, heal us, and restore us to your friendship (“by his wounds we have been healed” 1 Peter 2:24). Make us overcome the evil in the system by the power of goodness in us all who are within the system, the goodness that is rooted in you alone.

“We make this humble prayer together with the Blessed Virgin, our Mother, so that as one united family in the bond of love, we may all experience the soothing joy of your presence and the healing balm of your love, you who live and reign with the Son and the Holy Spirit, one God, forever and ever. Amen.”

We will continue to recite this prayer in the church during this lenten season. I just hope that this can awaken the conscience of those who have been possessed by the Evil One. I also pray that God's justice will visit those responsible for this mass murder.

We are not afraid. We are ready to face the consequences of our prophetic stance.

Here's a link to the latest documentary on the DDS aired on TV by the Al-Jazeera the other day.
http://www.youtube.com/watch?v=-QtJfNncVow

EDSA - The Unfinished Revolution

This morning I presided at the 10:30 mass in our parish church. This was the homily I preached:

A few days ago, we celebrated the 23rd anniversary of the EDSA revolution.
We should never forget that event.
For many us, it was a miracle. A corrupt dictatorial regime was overthrown without bloodshed in four days. We were so happy - democracy was restored. It was the beginning of a new era of peace and progress. We were proud to be Filipinos.
For many of us, EDSA was like our own Exodus.
It was an experience of liberation from tyranny and oppression and the beginning of the journey towards the promised land.

After 23 years the question we need to answer: Where are we now? What have we accomplished as a nation? Are we better off than we were 23 years ago?

If we look at the present situation we can say that nothing much has changed.
Marcos is long gone and dead.
But majority of our people remain poor.
The spiral of violence continues:
there are still summary killings (salvaging),
the armed conflict between the NPA and government forces is again escalating.
Democracy was supposed to be restored. We have free elections. Yet our elections remain dirty. Corruption is like a cancer that has metastasized - that has spread to all level of society - for the highest to the lowest levels of government, including the judiciary, the police and the military.
We have a president who is no better that her corrupt predecessors - Marcos and Estrada.
It’s as if we never left Egypt, there was no Exodus. And we are far from the promised land.

What went wrong?

We only changed the president.
But we have not turned away from sin and evil.
There was no inner transformation in our hearts.


The Gospel relates to us Jesus’ withdrawal in the desert which took 40 days and 40 nights.
This was a time of purification.
He struggled against that satanic temptations - to allow his life to be dominated by the pursuit of self-gratification, of wealth, power, and of glory.
And after this he proclaimed the coming of the God’s kingdom,
the good news of liberation from sin and evil and all its manifestation
and he called people to turn away from sin, to repentance and conversion,
to change, to an inner transformation.

We have just started the seaon of Lent. During these forty days of preparation for the celebration of our Lord's death and resurrection, the Church invites us to spend time in prayer and reflection.
We need to examine our lives and ask ourselves how far have we succumbed to the satanic temptations, how far have we allowed ourselves to be dominated by selfishness and greed.

We, as a people and as individuals are called to go through the "desert-experience" – to go through a process of purification - to overcome the satanic temptations, to exorcise the demons within ourselves and in our society.
There can be no genuine social transformation without overcoming the satanic temptations of the flesh, of power and glory.
There can be no real social transformation without personal conversion.

This is what the season of Lent is all about.
Without the purification in the desert, we as a people will not reach our promise land.

EDSA was an unfinished revolution - what is required is a moral revolution - the struggle against evil within our hearts and in the political, economic and cultural systems

Developing the Basic Ecclesial Community (BEC) culture

The leaders of the Basic Ecclesial Communities (BECs) of Zone 6 gathered at the chapel of St. Anthony for a whole day of leadership formation. I was the resource person of the morning sessions and I gave presentations on BEC culture, Christian leadership and pastoral management.

For the first session, I talked about the role of the leaders in developing the BEC culture in their respective communities. I gave the talk in Cebuano. Below is the English version:

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Developing the BEC Culture

Community Culture is defined as the way of life of the community which includes patterns of interaction, behavior and the underlying values, beliefs and worldview. It is the kind of environment that prevails in a community.
It includes the rituals, symbols and 'myths' (or stories), creed, and code of ethical conduct.
It defines what behavior is right and wrong, appropriate and inappropriate.

The community culture also defines patterns of relationship - whether personal/intimate or impersonal/functional. It also defines the boundaries.
It also defines how leadership is exercised, and how decisions are made.
A BEC without a clear culture cannot grow nor can it be sustained.
What follows is an attempt to spell out the elements of a BEC culture.

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The Seven Pillars of BEC culture

1.Awareness as Renewed Christians (metanoia)
2.Communion (koinonia)
3.Word of God (kerygma, catechesis)
4.Prayer and the Eucharist (leitorgia)
5.Social Action (diakonia)
6.Option for the Poor
7.Participative Membership and Servant-Leadership

1. Awareness as Renewed Christians

We are renewed Christians
We have accepted Jesus Christ as our Lord and Savior.
We have turned away from sin and living a new life.
We have become aware of the presence of the Spirit in our life, the Spirit that renews us, unites us and empowers us for mission.
We have gone through a process of conversion and commit ourselves to live as true disciples of Jesus in community, and continue his priestly, prophetic and pastoral mission.

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2. Communion

We are family/community, we are close to one another, we live as friends, we care for each other, we share with each other, we take care of each other.
We will regularly spend time together to deepen our relationship.
As we strive to be close to one another we observe proper boundary and respect for each other. We will never exploit or take advantage of each other.
We are a community of equals and we recognize our diversity of temperaments and gifts.

When conflicts arise we will always strive together for dialogue and reconciliation.
We are connected to other BECs in the parish, we are part of the bigger community - the parish, diocese, universal church. We will never isolate ourselves from the wider Church to which we are connected.
In view of this we affirm our solidarity with our pastors - the priests, bishops and our Holy Father, the successor of St. Peter.
We are open to a dialogue of faith and life with people of other faiths and religious traditions - especially other Christians belonging to other denominations and with Muslims.

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3. Word of God

The Word of God as recorded in the Bible and reflected in the tradition and teachings of the Church is the guide of our life.
We come together regularly to listen to the Word and share it. We allow the Word to challenge us and to continually transform our life.
We continue to study to deepen our knowledge and understanding of the Word and the teaching of the Church.
We proclaim the Word to others and to give witness to it with our life.

We uphold the teachings of the church in matters of faith and morals - including its social teachings that promote peace, justice, freedom, human rights and respect for life.
When necessary we will speak out against any manifestation of evil and culture of death in our midst - i.e., abortion, war, capital punishment, injustices, oppression, corruption, violation of human rights, etc.

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4. Prayer and Worship

Our relationship with God and with one another can be deepened through prayer.
We will set aside time daily for personal prayer.
We come together at least once a week for community prayer or liturgical celebration (bible-service).
We will gather regularly as a community to celebrate the Eucharist (depending on the availability of a priest - once a month or every other month).

We will celebrate communally our fiesta and the liturgical seasons - Advent, Christmas, Lent and Easter.
We will fully and actively participate in the liturgical celebration in our community and the parish.

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5. Service/Social Action

We believe that faith without good works is dead.
As a community we are concerned about our brothers and sisters who are in need and we show our love and care for them concretely.
We will meet regularly to assess our concrete situation - social, economic, political, ecological.
We will identify the problems, issues and needs that we have to respond to as a community.
We will actively participate in the process of planning, implementing, and evaluating programs and projects that will address these problems and needs.

We believe that faith without good works is dead.
As a community we are concerned about our brothers and sisters who are in need and we show our love and care for them concretely.
We will meet regularly to assess our concrete situation - social, economic, political, ecological.
We will identify the problems, issues and needs that we have to respond to as a community.
We will actively participate in the process of planning, implementing, and evaluating programs and projects that will address these problems and needs.

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6. Option for the Poor

We embrace evangelical poverty
We totally depend on God
We affirm our commitment and option for the poor.
We will always live simply and share with others our time, talents and resources.
We will make sure that the poor in our midst will fully participate in the life and mission of the Church and our local community
We will strive to become truly the Church of the Poor

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7. Participative/Servant Leadership

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We recognize the authority and leadership of our diocesan and parochial pastors (bishops and priests) over our community. Through them we affirm our communion with the universal church and our universal pastor - the pope.
We will avail of the structures in the parish and the community that enable us to actively participate in the process of decision-making.
We recognize the authority of the local leaders of the community.
Leadership and authority is to be exercised in the spirit of humble service. Leadership should never be regarded in terms of power, privilege and prestige.

There is no place for an autocratic or dictatorial style of leadership in our community. The leaders will function collegially - as a team or council- and will adopt a participative model.
The leaders are to be chosen or elected after a prayerful process of discernment on the basis of their integrity, commitment and competence.
The members of the community have the right to recall leaders whose behavior have caused great harm and scandal to the community.

Leadership Seminar for Leaders of a Basic Ecclesial Community (BEC)

After celebrating the 6:00 mass this morning in the parish church, I proceeded to the Basic Ecclesial Community in Maglana where I spent the whole day conducting a leadership seminar for the council leaders of the community.

The topics covered:

Session 1: The Role of the BEC leaders in building up the Basic Ecclesial Community/ Developing the BEC Culture

Session 2: Avoiding the Dark Side of Leadership (Self-interest, greed for wealth, power and glory as motivation), Christian Leadership as Servant-Leadership (Humble & Loving Service)

Session 3: The Models of Leadership (avoiding dictatorial & laissez-faire models, adopting the participative/democratic model), Pastoral Management competencies: Leading, Planning, Organizing & Control (monitoring, evaluation systems).

At four-thirty in the afternoon, we ended with a celebration of the mass with the whole community. Within the mass, the leaders re-affirmed their commitment to serve the community.

Maglana is one of the poorest community in the parish. In the coming months, I will be spending more time here to help build up the Basic Ecclesial Community. From time to time, I plan to attend the bible-sharing sessions that are being held in their homes at night. In the past I have conducted an evangelization seminar for the whole community, a youth evangelization seminar and a men's fellowship seminar here. I want to continue this process. I also want to help the community come up with a more effective program for addressing the problem of poverty. The parish has started micro-finance project in Maglana several years ago that helped set up IGP (income generating projects) but this has not been enough.

"Passion for Christ, Passion for the Poor." This is the theme that we Redemptorists in Visayas and Mindanao adopted last year as the thrust of our Congregation. We committed ourselves to become closer to Christ and to the poor in our midst. Thus, we are exerting much effort in nurturing the contemplative dimension of our life and at the same time moving closer to the poor. As a professor and theologian, I cannot just confine myself within the church, the monastery, the classroom and the library. That is why I want to spend more time with the poor within the parish. Theologizing must be done not only in the classroom and the library but among the poor in the Basic Ecclesial Communities.

Homily: The Evil Within (Mark 7:14-23)

This afternoon at 5:30 pm, I presided at the Novena-Mass in our parish church. This was the homily I preached:

The Evil Within

There are many people today who avoid certain kinds of food – such as lechon, dinuguan or shrimps –
because these are dangerous to their health.
These could make them fat, or these are bad for their heart.
There are however others who do so for different reasons.
Jewish religion during the time of Jesus was very particular about what should not be eaten
Behind this was the belief that to eat the wrong kind of food would make a person unclean – a sinner.

In our Gospel today Jesus reminds us that what makes us unclean or what makes us sinners is not what we eat-
not what enters our mouth and pass through our digestive system.
Rather it is what comes from our hearts –
the evil within us – the greed, selfishness, avarice, angel, lust which can lead one
to murder, to steal, to commit adultery, to lie –
these are what makes us unclean, that will make us sinners.

Today we find ourselves in the midst of evil
There is so much corruption in our land –
from the barangay level up to the highest level in government, within the judiciary,
the various government offices,
within the military and police forces.
The petty thieves are in prison while the big ones rule the land.
Murder is committed not just by common criminals but by those who occupy high government offices.
The political killings and the summary killings continue with the inspiration, support and blessing of the powers that be.
Those who go after criminals have become criminals.
Drugs continue to destroy our youth.
The pushers and addicts have been targeted for assassination while the drug lords buy their freedom.
All of these come, not from what we eat, but from the hearts of people.
If we want to struggle against evil, it is not enough to reform our political system, structures and institutions.
What is needed is to root out the evil within us and in the hearts of people – a kind of exorcism.
There is a need to root out greed, anger, selfishness, pride, avarice, lust.
We have to allow Christ to liberate us from the slavery to sin and evil.
What is needed is personal conversion that leads to social transformation.

Multisectoral Dialogue on Summary Killings (Davao Death Squad)

This afternoon, from 1:30 to 4:30 pm, I attended a multisectoral dialogue on the summary killings in the city. This was organized by the City Council's Committee on Human Rights and the Integrated Bar of the Philippines (IBP) Davao Chapter. Among those who attended were the regional director of the Commission on Human Rights, the top ranking officers of the Philippine National Police (PNP), the Ombudsman's Office, the Archdiocesan Social Action center, representatives from various Non-Government Organizations, officers of the IBP. I represented the Coalition Against Summary Executions (CASE) and also the Church sector.

Attorney Quibod of the IBP gave a report on the summary killings in Davao. Based on the data from the CASE, Quibod reported that there has been over 800 victims of summary killings for the past 11 years, and 33 during the month of January this year. After his report, the representatives of the various groups gave their reactions and recommendations. The police officials made it clear that they do not condone summary killings. In the middle of the dialogue, Mayor Rodrigo Duterte suddenly arrived and spoke for over 45 minutes. He denied involvement in these killings. He claimed that his previous statements threatening to kill drug pushers and criminals were meant to scare them so that they will be deterred from engaging in these crimes. He also said that as mayor he has a responsbility to protect the citizens of the city from these criminals. For as long as these criminals (especially the drug dealers and pushers) are in the city they are targets for assassination. He also criticized priests who accused him of links to the death squads and said that they should present their proof during the hearing that will be conducted by the Human Rights Commission. After speaking, he immediate left the room and we continued our dialogue.

One of the members of the IBP expressed concern that the mayor's chilling statement could be misconstrued as a justification for the summary killings.

The police officials and the regional prosecutor expressed the difficulty of going after the death squads since no witness were willing to come forward.

When it was my time to speak, I expressed my appreciation that at least, the city council's human rights committee and IBP were able to a organize multisectoral forum that could address this issue. I pointed out that it was difficult to get witnesses because most were afraid that they could be targeted next by the death squads and because they suspected the involvement of some members of the police and even those in authority. This was my appeal: the implementation of the UN rapporteur's (Philip Alston's) recommendation for an independent commission that will investigate these killings.

By the end of the forum the following recommendations were adopted:

1. to strengthen the partnership of the police and the community to create an "atmosphere of trust;

2. to create of a multi-sectoral task force composed of the agencies in the dialogue;

3. to form an independent body to conduct an investigation of the cases;

4. to maximize the witness protection program to encourage more witnesses to come out;

5. stricter law involving motorcycles because of reports that the killers were using motorcycles without plates;

6. to strengthen the forensic and investigative capability of all law enforcement agencies, and;

7. to review the policies of media coverage on the killings.

A Day in the Life of a Priest: A Typical Friday

It was still dark when the alarm woke me up at 5:30. After going to the toilet and washing up I started meditation. I sat on the easy chair beside my bed and gazed at the image of the Sacred Heart of Jesus on my improvised altar.
At 6:45 I came down to join my confreres for community morning prayer. Afterward, everyone proceeded to the refectory for breakfast, except me. Every Friday is a day of fasting for me. No food, except some liquid (water, green tea & coffee).
I went outside and did the tai-chi under the acacia tree. I could feel the flow of chi (energy) in my body as I performed the slowly the ancient oriental martial arts dance. It was over in less than 30 minutes and I immediately went mountain-biking along the hills overlooking the winding Davao river, while listening to my favorite music (the phantom of the opera) on my MP3 player. I came back after more than an hour, just in time to wash up and prepare for class.
The class on "Ministry and Orders" started at 9:00 am, attended by the fourth year theology students. The first part of the class was spent in discussion. The topic for today was "the priestly ministry as a prophetic ministry." During the second part of the class, after the break, I gave a powerpoint presentation on the topic emphasizing the role of the priest as prophet - who announces the Good News (of salvation, liberation, justice and peace) and who denounces evil in society - including the culture of death, the injustices, corruption, idolatry, etc. Preaching, evangelizing and witnessing are part of this prophetic ministry. I also spoke about the priest's role of enabling the Christian community (the parish and the Basic Ecclesial Communities) to function as prophetic communities. I reminded my students that when a priest exercises his prophetic function, he must be ready for rejection, persecution and even martyrdom. The class was over by 11:45.
Instead of taking my lunch - I spent my time in prayer and meditation. I prayed for peace in our land. I also prayed for the poor who don't have enough to eat and who go hungry.
The class on "Philippine Church History" for the 2nd year students started at 2:30 pm. The first part of the class was spent in discussion. The topic was the "Evangelization and Missionary Expansion" of the early Spanish missionaries in the Philippines. After the break, I gave a powerpoint presentation. Classes ended by 5:00 pm.
After half an hour, I went down to the parish church and concelebrated at the 5:30 pm mass. This was followed by the holy hour and the benediction. Afterwards, the confreres proceeded to the refectory for dinner, except me.
At 8:15, the senior members of the community had our meeting which lasted until 10 pm. Afterwards, I went up to my room to check my e-mail and write my blog. My day ends with another meditation in front of my improvised altar and then to bed. I am hungry but I will have to wait for tomorrow to break my fast.

Forming Basic Ecclesial Communities (BECs)

This morning I gave a talk to some 35 members of the Caloocan clergy headed by Bishop Iniguez in the Canossa Center of Spirituality in Tagaytay City. They are in the process of drawing up a diocesan pastoral plan. Being a consultant and resource person of the CBCP-BEC national office, I was asked by the executive secretary (Msgr. Abacahin) to give a presentation. Here is the text:

Promoting and Forming Basic Ecclesial Communities:
Problems and Prescription

Fr. Amado L. Picardal, CSsR, STD


One of the significant developments in the Church after Vatican II is the emergence of Basic Ecclesial Communities (BECs) in various parts of the world including the Philippines. In his encyclical Redemptoris Missio 51, John Paul II considered BECs as “signs of vitality in the Church … a cause of great hope for the Church and a solid starting point for a new society based on the civilization of love.”
The promotion and formation of BECs is one of the means of renewing the Church which was aim of Vatican II. The communitarian vision of the Church as Communion and as People of God – a priestly, prophetic kingly people – has made it possible for BECs to emerge. The Second Plenary Council of the Philippines, echoing the Vatican II vision of a renewed Church, recognized this when it declared:

“Our vision of the Church as communion, participation and mission, the Church as priestly, prophetic and kingly people, and as the Church of the Poor – a church that is renewed – is today finding expression in one ecclesial movement. This is the movement to foster Basic Ecclesial Communities.” (PCP II, 137)

PCP II has further decreed that the formation of BECs be “vigorously promoted in urban and rural areas in the Philippines for the full living of the Christian life.” (PCP II, acts and decrees). PCP II views the ordained ministry in relation to the Christian community – a ministry of presiding over a community that is priestly, prophetic and kingly (serving) in nature. PCP II also recommended that training and formation of those preparing for the ordained ministry should be oriented to the formation of BECs.

The presence and vitality of BECs in the dioceses and parishes may be one of the indicators for evaluating how ecclesial renewal promoted by Vatican II and PCP II is being implemented.

For some dioceses the BECs as envisioned by PCP II is already a reality. For others it remains a dream. In the course of promoting and forming BECs, a lot of problems and concerns have emerged that need to be addressed.

Problems and Concerns

1. Sustainability. Many BECs that have been formed could not be sustained, especially when the parish priests who initiated them were transferred and those who took their place were not supportive. This was also the case, when external pastoral agents who helped form BECs were gone. Some BECs have a ningas cogon mentality. The members were very enthusiastic at the start but they lost interest after a while.

2. Attendance and participation. There are BECs, where only a few actively participate in the ongoing activities (e.g. the weekly bible-service and bible-sharing). Most of those who attend are women. The men and young people are seldom seen. Attendance and participation may increase during community masses and during fiesta, Christmas and Holy Week.

3. Policies and Sanctions. In order to ensure maximum attendance and participation, some dioceses especially in some parts of Mindanao, have resorted to policies and sanctions. Only active members of BECs can avail of the sacraments (baptism, confirmation, matrimony). Communities without active BECs or those who fail to pay their monthly dues cannot have fiesta masses. So, many participate due to coercion. But this has also driven others away and some have transferred to other Christian denominations.

4. Leadership. Some BECs have leaders who are incompetent and lacking in commitment. Others have leaders who are very authoritarian and dictatorial. Some are acting like “pari-pari” or little-priests, falling into a new form of clericalism of lay leaders. The leaders lack team-work. Many don’t go out of their way to reach out to the members and to encourage them. Others resort to policies and sanctions to assert their authority.

5. Relations with Lay Organizations, Movements and Associations (LOMAS). In many cases the relationship between BECs and lay organizations, movements and associations (LOMAs) tend to be problematic. Some members of LOMAs regard BECs as just another organizations and because of this there is no need to participate in the BECs since they already belong to an organization. Others claim that their organizations can be considered as BECs -- so again there is no need to be members of the BECs in their neighborhood or village. In some cases, members of BECs who become members of LOMAs stop participating in their BECs. Consequently, a spirit of antagonism and competition prevails between BECs and LOMAs.

6. Responding to Social Concerns and Issues. Many BECs remain inward-looking communities that lack social concern. Their activities revolve around bible-sharing and liturgical celebrations. They do not respond to social problems and issues that they face – e.g. poverty, hunger, criminality, injustice, armed conflict, the destruction of the environment, etc. These BECs feel helpless in the midst of poverty and armed conflict. They are either incapable of addressing these concerns or they think that BECs should only focus on spiritual concerns.

7. Understanding the vision and nature of BECs. Many practitioners and members of BECs do not have an adequate understanding of the vision and nature of BECs. There are many who associate BECs exclusively with the small group or cell, composed of six to ten members, who gather weekly to reflect on the word of God. The BEC becomes just an activity (bible-reflection) or that small exclusive group. With this understanding of BECs, any small group can be considered as BECs – the small cells in the neighborhood, inside the classrooms, within the seminary, a small prayer group (SPG) or the CFC household unit. The focus is on the smallness, rather than community dynamics and ecclesiality.

Most of these problems and concerns are interrelated. The problems of sustainability and poor participation in BECs may be the result of lack of the support of the clergy, problematic leadership, the use of coercive policies and sanctions, problematic relationship with LOMAs, failure to respond to social concerns and inadequate understanding of the vision and nature of BECs.



Prescriptions for Forming Sustainable BECs

In view of the problems and concerns, the following prescriptions may be helpful in the more effective promotion and formation of BECs. These are based on the lessons learned from the setbacks as well as the successes of BECs for the last four decades. These may be helpful for those who are just starting to form BECs and also those who want to revitalize BECs that have become stagnant or dormant.

1. The promotion and formation of BECs should be adopted as the thrust of the local church, the diocese and the parish. It has to be regarded as a means of renewing the local Church in the spirit of Vatican II and PCP II. Thus, the formation of BECs is not merely optional. It is the obligation of the bishop, the clergy, religious and lay faithful in every diocese to promote and form these communities. The diocesan commissions (especially worship, education, social action, youth) should be oriented in implementing the BEC thrust.

2. A leveling off regarding the vision and nature of BECs needs to be done. The PCP II provides a holistic vision of BECs – community of disciples, living in communion, participating in the mission of Christ as a prophetic (evangelizing), priestly (woshipping), and kingly (serving) communities and the Church of the Poor. The BEC must be understood as a way of life or culture – a communitarian way of living the Christian life where there is communion (a sense of belonging, participation and sharing) among the members, where they come together regularly to reflect on the Word of God and to celebrate their faith in the liturgy, and where they work together for social transformation – for total human development, peace, justice and the integrity of creation. The BEC should be understood as the community in a locality which may be composed of cells and family groupings that are interconnected. It has to be seen as the most local expression of the Church at the grassroots, village and neighborhood.

3. A new way of being Church requires a new way of being priest. A renewed Church, requires a renewed priesthood. This means transcending a cultic understanding of priesthood. Vatican II has broadened the understanding of the ordained ministry. Besides administering the sacraments and preaching the Word of God. The priest is called to form and lead a genuine Christian community. The formation of a genuine Christian community can become more meaningful when the parishes are transformed into a network of smaller communities – the BECs. Thus, the formation of BECs and overseeing them is a constitutive dimension of the pastoral ministry.

4. A BEC parish formation team has to be formed for each parish. Imbibing the BEC culture, filled with missionary dynamism and adequately trained, this team can assist the parish priest in the formation of BECs. Team-work between the priest and the members of the formation team is very important. They need to regularly come together for planning, monitoring and evaluation.

5. A Pastoral/Strategic Plan for the parish must be drawn up by the parish priest, parish formation team and selected lay leaders. This pastoral plan includes the vision-mission, an external and internal analysis of the parish (SWOT analysis), goals, strategy selection, operational plans, monitoring and evaluation mechanism.

6. A renewed evangelization is an essential component in the formation or revitalization of BECs. The BEC is the fruit of evangelization and corresponding personal conversion that the members need to undergo. The parish should not rely on coercive policies and sanctions to evoke the active participation of the lay-faithful in the BECs. An evangelization program for communities, families, men and youth should be drawn up.

7. Lay organizations, movements and associations should be given orientation on BEC and encouraged to actively participate in the formation of BECs in their village or neighborhood.

8. BEC Core groups should be formed in each village or barangay. They will function as light, leaven and salt in the midst of the community. Filled with missionary dynamism they can help in the ongoing evangelization and in the expansion of the BEC. From among them will emerge the leaders of the community. A leadership formation program should be set up at the parish level. This program should promote a participatory type of servant-leadership. The commitment and competence of the leaders should be developed as well as their teamwork. They should eventually function as the council of leaders.

9. In large villages or barangays, as the BECs expand and more people become active, it may be helpful to subdivide the community into cells or family groupings. This can facilitate close relationship among the members. The cells should have their own regular gatherings. The cells should be linked together and understood as part of the BEC.

10. Regular/sustainable activities and structures should be introduced to facilitate the growth of BECs as witnessing, worshipping, and serving communities. This may include weekly bible-reflection in the homes for cells or family groupings, weekly bible-service or liturgy of the word in the chapel for the whole community, monthly or bi-monthly BEC mass, monthly general assembly, etc. These regular activities should help deepen the bond of unity and friendship among the members and help develop the BEC culture. The WESTY (worship, education, service/social action, temporalities, youth) committees may be set up at the BEC/Barangay level as well as the parish level. Neighboring BECs should be linked as zones. The BEC zones should be represented in the Parish Pastoral Council.

11. The BECs should eventually be mobilized to engage in renewed social apostolate. This means developing their social awareness and their capability to respond to the pressing social concerns (poverty, injustice, armed conflict, destruction of the environment, etc.). If necessary, the BECs should help develop livelihood projects that can help in poverty-alleviation, set up peace zones in areas of armed conflict, resist logging and mining operations, help in reforestation projects, participate in prayer rallies in support of the CBCP or NASSA-initiated nationwide campaigns, change the political culture at the grassroots level. In this way John Paul II’s vision of BECs become a reality: “They take root in less privileged and rural areas, and become a leaven of Christian life, of care for the poor, and of commitment to the transformation of society” (Redemptoris Missio 51).

Ultimately, BECs can only be sustained if they truly become a way of life for the lay-faithful and if they can truly respond to their needs – whether material, social, spiritual. These communities can make a difference – in renewing the Church and transforming Philippines society.

Pro-Life: A Consistent Life Ethic

The Church all over the world is observing today as “Pro-Life” Sunday
What does it mean to be “pro-life”? Many would immediately associate being pro-life with “anti-abortion.” This is appropriate since “pro-life” has always been used to describe the position of those who have passionately fought for the right to life of the unborn. In many countries, abortion has been legalized. Even in our country, there are over half a million abortion performed every year. To be pro-life therefore is to promote and defend the value of life – right from the moment of conception. The right to life is an inalienable right, and those who are in their mother’s womb have a right to live.


What is horrifying is that nowadays the right to life of the unborn is being ignored, trampled and violated in favor of the right to choose (pro-choice). Abortion – the murder of the millions of the innocents in their mother’s womb is justified by the right to choose – choose what? Death for the unwanted child in the womb. For many, the politically correct position is to be pro-choice. Being pro-life is regarded as being conservative.

This is a manifestation of the culture of death that is infecting the North American and Europe and that is being exported to poor countries. Thus, it imperative for Christians to proclaim the defend and promote the value of life – especially of the unborn – and to oppose abortion.

Being pro-life does not stop with the fight against abortion. Being pro-life cannot be exclusively associated with anti-abortion – it also more than that. We need to also to oppose other manifestations of the culture of death that was described by John Paul II in his encyclical “Evangelium Vitae” : capital punishment, war, extra-judicial killings/ summary executions, destruction of the environment, poverty, euthanasia, etc. Corruption also contributes to this culture of death. We need to adopt what the late Cardinal Joseph Bernardin calls a consistent ethic of life. We need to affirm the value of life in all its stages, we need to struggle against whatever threatens human life.

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This is what I have been biking for - for life and peace. I consider myself a pro-life activist. My advocacies - for peace, for the environment, against war, against summary killings, against aerial spraying, against abortion, against corruption, etc. - are all part of this pro-life stance.

Biking for Hope with Senator Pia Cayetano

Senator Pia and the biking priest

with Ani de Leon, a top woman triathlete in the country


biking beside the lady senator



distance covered - Davao-Tagum via Sto. Tomas, and back

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Yesterday, I cancelled my Trinity class so that I can join Senator Pia Cayetano's Bike for Hope. I woke up early to break my fast (I had been fasting for 24 hours the previous day) and then proceeded to the assembly area which was 6 km away from the monastery. By 6:30 am, I was asked to lead the pre-departure prayer and then we were on our way to Tagum. There were around 300 bikers who joined. Among them was George Vilog - the national triathlon champion who is also Pia's coach - and Ani de Leon - the top woman triathlete in the Philippines.

We went through the city and then took the national highway. As we neared Panabo, a plane swooped down and released aerial spray on the banana plants just beside the road. The toxic shower did not only hit the banana plantation but also the bikers who were passing by. What a welcome! And to think that we were biking for a healthy lifestyle and for the environment. We had to douse our faces and skin with water during our stop in front of the Panabo City hall. I remember the slogan of the MAAS (Mamayang Ayaw sa Aerial Spray) - WE ARE NOT PESTS! (The Davao City Council had passed an ordinance banning aerial spray due to the harm it causes on the health of the people but sadly the Court of Appeals had ruled in favor of the Banana plantatio owners.)

After some refreshments we continued our journey. We turned left upon reaching Carmen and went through Sto. Tomas, Capalong and Asuncion. In Sto. Tomas, I was asked to bike beside the senator and we had a wonderful conversion while biking. I had difficulty keeping up with her pace - she is such a strong and fast cyclist.

We reached the finish line in Tagum provincial capitol before noon after biking for over 100 km. It took us less than 4 hours and 30 minutes to cover the distance. After lunch, I immediately went ahead and biked back to Davao. Some also did the same, while most just rode on the support vehicle and trucks. Pia had to rush to the airport to catch the 2:30 pm flight to Manila. I arrived in the monastery at 3:30 pm. My cyclo-computer read: 162.3 km in 7 hrs and 40 minutes. If I add the 6 km going to the starting line, this means that I covered 168.3 km. What an enjoyable day, except for the toxic shower.

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Pia is an epitome of the modern Filipina - Pinay in Action. A lawyer, senator, mother, triathlete (cyclist, runner, swimmer), she has recently taken up boxing. She has many advocacies - healthy & fit living, the environment, breast-feeding, anti-violence against women, medical help for children with disabilities, etc. She is not just the most fit senator, she is the most fit government official in the country. I hope that there will be more Filipina like her - a combination of beauty, brains, physical fitness, public service, social concern, motherhood, etc.

Effect of long distance biking on my blood pressure

before biking

immediately after biking



one hour after biking

Today, I biked from Davao to Tagum and back. This is part of my preparation for the Bike for Hope initiated by Senator Pia Cayetano this coming Saturday. (I got an invitation from her to lead the prayer and participate in the event on Jan. 31).

It took me 5 hours and 30 minutes to cover 104 km. It's been 7 months since I did some long distance biking so I just pedaled at a very relaxed pace averaging 20 km per hour. It was a very wonderful ride - I just enjoyed the feeling of the wind caressing my face. Time went by so quickly. It was a moving meditation - zen on a bike. I imagined myself biking around the Philippines once again. Biking for many hours (or even days) is one of the activities that I enjoy most. For me, there is no such thing as the loneliness of the long-distance biker or runner.

Before the ride I measured my blood pressure: 138/89 (that's a bit high) and my heart rate (50 beats per minute). Immediately after biking I measured it again: 104/56! That's incredibly low. After an hour it was 119/62. Long-distance biking (as well as long-distance running) has an unusual effect on my blood pressure. Instead of going up, it goes down. I once asked my cardiologist about this and he told me that there are two reasons. The first is that because it is a very relaxing activity for me, my blood pressure goes down (meditation has a similar effect). The other reason is that my blood produces more nitric oxide when I do long-distance exercise and so my blood become thinner and vessels expand. The lesson is clear. I can cure my hypertension with out medication. All I need to do is to meditate and exercise. The longer the better. That's why I am no longer dependent on my hypertension pills. I haven't taken them for a long time.

The Davao Death Squads: The Killing Continues

This afternoon at five pm, I attended the meeting of the Council of Leaders of the Coalition Against Summary Execution (CASE). Among them were two lawyers who are also heads of the IBP (Integrated Bar of the Philippines) and the FLAG (Free Legal Assistance Group). There were also those coming from NGOs.

We discussed the latest communication from the office of Mr. Allston, the UN rapporteur, who conducted an investigation of the extra-judicial killings in the Philippines. We were asked whether the recommendations made by Allston were acted on by the government, especially those pertaining to the death squads.

We all agreed that the situation has worsened. Last year, there were 269 victims of the DDS. It seems that during the first three weeks of this month, 29 people were killed by the Davao Death Squad (DDS). Yesterday, two dead bodies were found somewhere in Maa. There is no public outcry against these killings. Many think that these are justified. After all, the victims were suspected petty criminals - juvenile delinquents, addicts, drug-pushers, thieves. They were just meted the death penalty by those who have become judge, jury, executioner. What is even alarming is that this type of killing is expanding to other cities in the country.

We have kept on denouncing these killings over the years and it seems that we have failed to stop them. We have been reduced to counting the victims of the DDS. What is more frustrating is that the government, both national and local, have not done anything to investigate these killings. It makes us wonder if they are being tolerated, sanctioned or even inspired by the powers that be. After all, a top local government executive was quoted in the newspapers as saying: the death penalty was never been lifted in Davao.

All we can do is to keep on raising our voices against these killings. I guess, this is another manifestation of the culture of death the pervades in our land. I hope that someday, those responsible for these killings will face God's judgment - in this life or the next.