Author Topic: CBCP vs. The Modern World  (Read 19938 times)

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Offline Dan

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CBCP vs. The Modern World
« on: Jun 14, 2011 at 02:32 PM »
I swear to GodTM, if I didn't see the "satire" tag I really would have believed this news story:

CBCP trademarks the term “Catholic”

http://filipinofreethinkers.org/2011/06/13/cbcp-trademarks-the-term-catholic/

"In response to the existence of Catholics™ for RH (C4RH), the Catholic™ Bishops Conference of the Philippines have trademarked the term, “Catholic™.”

"An official of the CBCP said Monday that the term “Catholic™” is reserved for those who obey the Pope’s teachings and are granted an official license by the Vatican through its newly formed franchising agent in the Philippines, the CBCP Commission on Franchising and Life (COFAL). COFAL recently filed a complaint with the Intellectual Property Office of the Philippines against C4RH."
« Last Edit: Jun 14, 2011 at 02:33 PM by Dan »

Offline Phobos

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Re: CBCP vs. The Modern World
« Reply #1 on: Jun 14, 2011 at 02:54 PM »
All you heathens must remember that unless you are a Catholic, the love you feel is not real love. It's more like movie love.

So unless you are a certified Catholic, you are not allowed to love anyone. Yes, not even yourself during those lonely nights alone in your room.

Offline scifi-fan

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Re: CBCP vs. The Modern World
« Reply #2 on: Jun 14, 2011 at 03:51 PM »
Parang gusto ko pa-trademark ang "Catholic-lite"  ;D

Offline Dan

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Re: CBCP vs. The Modern World
« Reply #3 on: Jun 14, 2011 at 03:58 PM »

So unless you are a certified Catholic, you are not allowed to love anyone. Yes, not even yourself during those lonely nights alone in your room.

But but but, I love myself! I love myself every night!
« Last Edit: Jun 14, 2011 at 03:58 PM by Dan »

Offline Nelson de Leon

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Re: CBCP vs. The Modern World
« Reply #4 on: Jun 14, 2011 at 07:47 PM »
Ang alam ko, catholic means universal. Long before Constantine became a catholic or christian, may catholic church na.

from wikipedia

The word catholic (derived via Late Latin catholicus, from the Greek adjective καθολικός (katholikos), meaning "universal"[1][2]) comes from the Greek phrase καθόλου (kath'holou), meaning "on the whole," "according to the whole" or "in general", and is a combination of the Greek words κατά meaning "about" and όλος meaning "whole".[3][4] The word in English can mean either "including a wide variety of things; all-embracing" or "of the Roman Catholic faith." as "relating to the historic doctrine and practice of the Western Church."[5]
It was first used to describe the Christian Church in the early 2nd century to emphasize its universal scope. In the context of Christian ecclesiology, it has a rich history and several usages. In non-ecclesiastical use, it derives its English meaning directly from its root, and is currently used to mean
universal or of general interest; or
liberal, having broad interests, or wide sympathies.[6]
inclusive, inviting and containing strong evangelism.

Offline pekspert

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Re: CBCP vs. The Modern World
« Reply #5 on: Jun 14, 2011 at 09:38 PM »
CBCP Commission on Franchising and Life (COFAL)  :D

Being catholic as certified by a COFAL is what you should aspire for.
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Offline rusty

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Re: CBCP vs. The Modern World
« Reply #6 on: Jul 16, 2011 at 10:26 PM »
Interesting classic article from The Philippines Free Press:

THE CHURCH UNDER ATTACK
May 5, 1956


There is a new outburst of anti-clericalism as Catholic politicians denounce the Catholic hierarchy’s opposition to the bill requiring Filipino students to read the two controversial novels of Rizal

By Teodoro M. Locsin
Staff Member


NOT for a long time has the Catholic Church, or, at any rate, the Catholic hierarchy in the Philippines, been subjected to such attacks as it has for the last two weeks. Archbishops, accustomed to having high government officials kiss the ring of their office, were mocked and ridiculed, were called enemies of freedom, to great applause. Catholic political leaders led the attack….

Did the hierarchy expect the attacks when it issued the pastoral letter objecting to the Senate bill which would make the two novels of Rizal required reading in all public schools—novels the hierarchy considered impious and heretical? If it did, and went ahead just the same and registered its objection, it could only be because of an overriding concern for the safety of the Faith; to read Rizal is to endanger it. A temporary embarrassment is nothing in the light of eternity; the Church is 2,000 years old; it will still be standing when the supporters of the bill are no longer around. The Senate, as it is presently composed, will not prevail against it. Thus, perhaps, wen the thought of the churchmen. It was a calculated risk.

It was all very surprising. A month ago, one could not have imagined a Filipino politician speaking in any but the most respectful terms of the prelates of the Church; he would have considered it political suicide to express himself critically of them. Now all caution seems to have been thrown to the wind. Anything goes. There is a new freedom, or, to put it another way, license.

The Church has grown in power and influence since the days immediately following the Revolution. Then every other Filipino leader seemed to be the critic if not the enemy of the Church. Many had lost their faith; even among those who retained it, there were not a few who were, in some degree, anti-clerical. The women were pious but the men were something else. During Mass, when the priest turned around to deliver a sermon, the men would walk out of the church; when the priest was done, they would come back. “Do what I say, but don’t do what I do,” the men would say, referring to the man of God.

In time, many Filipino leaders returned to the Church, abjuring Masonry as in the case of the late President Quezon; they became quite devout. It no longer seemed queer to be a priest or to listen to one. The Church grew in prestige. When a Protestant, Camilo Osias, made known his intention to run for president, he was told he couldn’t win; he was not a Catholic. He could be a senator; he was. He could never be president. He must face the facts of political life. When he wouldn’t, and bolted to the other side, he couldn’t even get elected as senator.

If Ramon Magsaysay is president of the Philippines today, it is due not a little to the help of the Church. The hierarchy, reluctantly coming to the conclusion that the perpetuation of the Quirino administration through electoral fraud and terrorism would eventually drive the people into Communism, urged the faithful to keep the elections free. Free elections would mean the defeat of the Quirino administration. The Church couldn’t help that. The elections were free, and there was a new administration.

Never had the Church seemed such a power in Philippine politics! A maker of presidents, it suddenly seemed. At any rate, a maker of senators it proved itself two years later, when Francisco Rodrigo ran as a candidate of the Catholic Church—to be precise, the people were made to believe he was the candidate of the Church; with no political experience whatsoever, he polled more votes than many veteran politicians.

The Church had become a great, perhaps the greatest, political factor in the Philippines. Catholic action had taken on a political color. This was, Catholics felt, as it should be. It is impossible to separate politics from religion, or the practice of religion. Human life is a unity, not a series of separate compartments. A good Catholic not only goes to the right church but votes for the right people.

Then came the Senate bill making Rizal’s novels required reading in all schools and the pastoral letter opposing the bill. Bishops and archbishops were suddenly being called unpatriotic, worse than the country’s former Spanish oppressors. The political climate had suddenly changed.


Full article:
http://philippinesfreepress.wordpress.com/2006/05/05/the-church-under-attack-may-5-1956/

Offline ALICE GO

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Re: CBCP vs. The Modern World
« Reply #7 on: Jul 16, 2011 at 10:57 PM »
HIPOKRITO, a confoundingly large number of them are homosexual pedophiles. clearly, if you have a serious confusion with your gender and has latent homosexual tendencies, welcomed ka sa Catholic church. A monolithic church with something like 900 million worldwide members and a 1,600 year history does not prove that its a real, genuinely Christ-like church....it simply means that a LIE could actually exist for 1,600+ years. And, that it could pay off as much as $3 billion to pay off the hundreds of male children sexually destroyed by its priests. Learning these scandals: an epidemic number of priests raping male children, collaborations with Adolf Hitler, friar abuses for 300+ colonial years against Filipinos, seminaries replete with homosexual would-be "fathers," asking favors from a human sewage like Gloria Arroyo, etc., etc. -- dapat layasan mo na yang simbahan mo. 'alang kaligtasan diyan. You've only one soul, and this monolithic, ultra-powerful, ultra-wealthy church expedites the same soul to hell.....

Offline Verbl Kint

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Re: CBCP vs. The Modern World
« Reply #8 on: Jul 17, 2011 at 05:14 AM »
Interesting classic article from The Philippines Free Press:

THE CHURCH UNDER ATTACK
May 5, 1956


There is a new outburst of anti-clericalism as Catholic politicians denounce the Catholic hierarchy’s opposition to the bill requiring Filipino students to read the two controversial novels of Rizal

By Teodoro M. Locsin
Staff Member


NOT for a long time has the Catholic Church, or, at any rate, the Catholic hierarchy in the Philippines, been subjected to such attacks as it has for the last two weeks. Archbishops, accustomed to having high government officials kiss the ring of their office, were mocked and ridiculed, were called enemies of freedom, to great applause. Catholic political leaders led the attack….

Did the hierarchy expect the attacks when it issued the pastoral letter objecting to the Senate bill which would make the two novels of Rizal required reading in all public schools—novels the hierarchy considered impious and heretical? If it did, and went ahead just the same and registered its objection, it could only be because of an overriding concern for the safety of the Faith; to read Rizal is to endanger it. A temporary embarrassment is nothing in the light of eternity; the Church is 2,000 years old; it will still be standing when the supporters of the bill are no longer around. The Senate, as it is presently composed, will not prevail against it. Thus, perhaps, wen the thought of the churchmen. It was a calculated risk.

It was all very surprising. A month ago, one could not have imagined a Filipino politician speaking in any but the most respectful terms of the prelates of the Church; he would have considered it political suicide to express himself critically of them. Now all caution seems to have been thrown to the wind. Anything goes. There is a new freedom, or, to put it another way, license.

The Church has grown in power and influence since the days immediately following the Revolution. Then every other Filipino leader seemed to be the critic if not the enemy of the Church. Many had lost their faith; even among those who retained it, there were not a few who were, in some degree, anti-clerical. The women were pious but the men were something else. During Mass, when the priest turned around to deliver a sermon, the men would walk out of the church; when the priest was done, they would come back. “Do what I say, but don’t do what I do,” the men would say, referring to the man of God.

In time, many Filipino leaders returned to the Church, abjuring Masonry as in the case of the late President Quezon; they became quite devout. It no longer seemed queer to be a priest or to listen to one. The Church grew in prestige. When a Protestant, Camilo Osias, made known his intention to run for president, he was told he couldn’t win; he was not a Catholic. He could be a senator; he was. He could never be president. He must face the facts of political life. When he wouldn’t, and bolted to the other side, he couldn’t even get elected as senator.

If Ramon Magsaysay is president of the Philippines today, it is due not a little to the help of the Church. The hierarchy, reluctantly coming to the conclusion that the perpetuation of the Quirino administration through electoral fraud and terrorism would eventually drive the people into Communism, urged the faithful to keep the elections free. Free elections would mean the defeat of the Quirino administration. The Church couldn’t help that. The elections were free, and there was a new administration.

Never had the Church seemed such a power in Philippine politics! A maker of presidents, it suddenly seemed. At any rate, a maker of senators it proved itself two years later, when Francisco Rodrigo ran as a candidate of the Catholic Church—to be precise, the people were made to believe he was the candidate of the Church; with no political experience whatsoever, he polled more votes than many veteran politicians.

The Church had become a great, perhaps the greatest, political factor in the Philippines. Catholic action had taken on a political color. This was, Catholics felt, as it should be. It is impossible to separate politics from religion, or the practice of religion. Human life is a unity, not a series of separate compartments. A good Catholic not only goes to the right church but votes for the right people.

Then came the Senate bill making Rizal’s novels required reading in all schools and the pastoral letter opposing the bill. Bishops and archbishops were suddenly being called unpatriotic, worse than the country’s former Spanish oppressors. The political climate had suddenly changed.


Full article:
http://philippinesfreepress.wordpress.com/2006/05/05/the-church-under-attack-may-5-1956/

Thanks for posting.  Certainly delivers perspective in this day and age.

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Re: CBCP vs. The Modern World
« Reply #9 on: Sep 02, 2012 at 02:07 AM »
In final interview, Cardinal says Church "200 years out of date"

ROME | Sat Sep 1, 2012 3:01pm EDT

(Reuters) - The former archbishop of Milan and papal candidate Cardinal Carlo Maria Martini said the Catholic Church was "200 years out of date" in his final interview before his death, published on Saturday.

Martini, once favored by Vatican progressives to succeed Pope John Paul II and a prominent voice in the church until his death at the age of 85 on Friday, gave a scathing portrayal of a pompous and bureaucratic church failing to move with the times.

"Our culture has aged, our churches are big and empty and the church bureaucracy rises up, our rituals and our cassocks are pompous," Martini said in the interview published in Italian daily Corriere della Sera.

"The Church must admit its mistakes and begin a radical change, starting from the pope and the bishops. The pedophilia scandals oblige us to take a journey of transformation," he said in the interview.

In the last decade the Church has been accused of failing to fully address a series of child abuse scandals which have undermined its status as a moral arbiter, though it has paid many millions in compensation settlements worldwide.

Martini, famous for comments that the use of condoms could be acceptable in some cases, told interviewers the Church should open up to new kinds of families or risk losing its flock.

"A woman is abandoned by her husband and finds a new companion to look after her and her children. A second love succeeds. If this family is discriminated against, not just the mother will be cut off but also her children."

In this way "the Church loses the future generation", Martini said in the interview, made a fortnight before he died. The Vatican opposes divorce and forbids contraception in favor of fidelity within marriage and abstinence without.

A liberal voice in the church, Martini's chances of becoming pope were damaged when he revealed he was suffering from a rare form of Parkinson's disease and he retired in 2002.

Pope John Paul II was instead succeeded in 2005 by Pope Benedict XVI, a hero of Catholic conservatives who is known by such critical epithets as "God's rottweiler" because of his stern stand on theological issues.

Martini's final message to Pope Benedict was to begin a shake up of the Catholic church without delay.

"The church is 200 years out of date. Why don't we rouse ourselves? Are we afraid?"

Martini was much loved and thousands paid their respects at his coffin in Milan cathedral on Saturday
.

(Reporting By Naomi O'Leary)


http://www.reuters.com/article/2012/09/01/us-italy-bishop-idUSBRE87U10220120901

Offline barrister

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Re: CBCP vs. The Modern World
« Reply #10 on: Sep 02, 2012 at 08:52 AM »
Ang alam ko, catholic means universal. Long before Constantine became a catholic or christian, may catholic church na.

Yes, catholic means universal, but don't forget that it's just a name that they gave themselves.

Pag tinawag mo ang sarili mong pinaka-pogi sa buong mundo, ibig bang sabihin ikaw na nga ang pinaka-pogi sa buong mundo, o ibig sabihin ay mayabang ka lang?  :D
« Last Edit: Sep 02, 2012 at 10:12 AM by barrister »

Offline leomarley

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Re: CBCP vs. The Modern World
« Reply #11 on: Sep 02, 2012 at 09:07 AM »
Yes, catholic means universal, but don't forget that it's just a name that they gave themselves.

Pag tinawag mo ang sarili mong pinaka-pogi sa buong mundo, ibig bang sabihin ikaw na nga ang pinaka-pogi sa buong munod, o ibig sabihin ay mayabang ka lang?  :D


hahaha natawa naman ako dito sir Barrister! ;D

Offline pekspert

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Re: CBCP vs. The Modern World
« Reply #12 on: Sep 02, 2012 at 09:39 AM »
the cbcp is actually one of the reason why this country is in a sheethole
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Offline Klaus Weasley

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Re: CBCP vs. The Modern World
« Reply #13 on: Sep 02, 2012 at 09:53 AM »
Parang gusto ko pa-trademark ang "Catholic-lite"  ;D

Meron na yan. They're called Episcopalians.
« Last Edit: Sep 02, 2012 at 09:54 AM by Klaus Weasley »

Offline Verbl Kint

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Re: CBCP vs. The Modern World
« Reply #14 on: Sep 02, 2012 at 10:57 AM »
Akala ko pa naman Catholic-lite was like an app: has the basic functionality, but does not have the full features unless you pay the premium price.  :D

I guess many of our countrymen are Catholic-lite's.

Offline devlin_waugh

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Re: CBCP vs. The Modern World
« Reply #15 on: Sep 02, 2012 at 11:56 AM »
^matagal na yan panahon pa ng mga matatanda may konsepto na ng katolikong sarado at katolikong bukas...

Offline sharkey360

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Re: CBCP vs. The Modern World
« Reply #16 on: Sep 16, 2012 at 09:12 PM »
The Ten Commandments according to George Carlin

http://www.youtube.com/watch?v=p-RGN21TSGk

Offline Dilbert7

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Re: CBCP vs. The Modern World
« Reply #17 on: Sep 17, 2012 at 02:43 PM »
HIPOKRITO, a confoundingly large number of them are homosexual pedophiles. clearly, if you have a serious confusion with your gender and has latent homosexual tendencies, welcomed ka sa Catholic church. A monolithic church with something like 900 million worldwide members and a 1,600 year history does not prove that its a real, genuinely Christ-like church....it simply means that a LIE could actually exist for 1,600+ years. And, that it could pay off as much as $3 billion to pay off the hundreds of male children sexually destroyed by its priests. Learning these scandals: an epidemic number of priests raping male children, collaborations with Adolf Hitler, friar abuses for 300+ colonial years against Filipinos, seminaries replete with homosexual would-be "fathers," asking favors from a human sewage like Gloria Arroyo, etc., etc. -- dapat layasan mo na yang simbahan mo. 'alang kaligtasan diyan. You've only one soul, and this monolithic, ultra-powerful, ultra-wealthy church expedites the same soul to hell.....


obvious ba?  ;D

You will know the tree by its fruits!  8)

You will know the ungodly by their fruits as well!  :P

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Re: CBCP vs. The Modern World
« Reply #18 on: Sep 17, 2012 at 06:05 PM »
“Religion is something left over from the infancy of our intelligence, it will fade away as we adopt reason and science as our guidelines.” -Bertrand Russell

If we were not colonized by white people with crosses, we might be as progressive as Japan today.
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Offline Dilbert7

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Re: CBCP vs. The Modern World
« Reply #19 on: Sep 18, 2012 at 01:34 PM »
“Religion is something left over from the infancy of our intelligence, it will fade away as we adopt reason and science as our guidelines.” -Bertrand Russell

If we were not colonized by white people with crosses, we might be as progressive as Japan today.


But we should taste first the atomic bomb before the progress happens  ;D banzai!

Offline Quitacet

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Re: CBCP vs. The Modern World
« Reply #20 on: Sep 18, 2012 at 01:45 PM »
At least the thread title is correct.

The only way CBCP or Catholic and "Modern" can be used in a sentence together is if there is vs in between the terms.

Offline leomarley

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Re: CBCP vs. The Modern World
« Reply #21 on: Sep 18, 2012 at 02:27 PM »
“Religion is something left over from the infancy of our intelligence, it will fade away as we adopt reason and science as our guidelines.” -Bertrand Russell

If we were not colonized by white people with crosses, we might be as progressive as Japan today.

if you think about it Islam might be the dominant religion and not roman catholic.

Offline Klaus Weasley

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Re: CBCP vs. The Modern World
« Reply #22 on: Sep 18, 2012 at 08:00 PM »
I think one of the things needed for the Philippines to progress as a nation is to put the Catholic Church in its place. It should NOT influence government and public policy.

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Re: CBCP vs. The Modern World
« Reply #23 on: Sep 19, 2012 at 10:57 AM »
I think one of the things needed for the Philippines to progress as a nation is to put the Catholic Church in its place. It should NOT influence government and public policy.

I wish. Ever notice that we start every program in school, government, offices by praying and making the sign of the cross?

And one way to start progress is through education but how many universities include Salvation History, Gospel of Christ, New Testament, Old Testament, Catechism, etc. in their curricula?

« Last Edit: Sep 19, 2012 at 11:08 AM by Quitacet »

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Re: CBCP vs. The Modern World
« Reply #24 on: Sep 21, 2012 at 05:01 PM »
MVP parts ways with Ateneo 'completely', cites irreconcilable differences over RH and Mining

I read last night the Jesuit Paper which Fr Jojo handed to me last Sunday, and have come to the conclusion that this document, as drafted, is irreconcilable with our corporate position on mining and for me, more importantly, my conviction as a Filipino.

Let me just highlight a few of my major concerns – by all means not complete or exhaustive:

1. I do not agree with some of the CBCP’s pronouncements, including its recent stance on the RH Bill. At times, I believe the CBCP has taken positions contrary to the interest of our country. It should earn its rightful place in the national debating table by showing tangibly and significantly its concern for the poor and the corrupt, and sharing the burden with business and government the enormous task of nation-building – including the appropriate moral formation of our people and our leaders.

2. The importance of mining – expressed in the development of natural wealth and national patrimony – is enshrined in our Constitution. That value as a tool for national progress is expressed in the Mining Act. For the Church to say otherwise contradicts a very basic document of our people and frustrates the people’s constitutional will, values, and preference – plus the right to improve economic welfare – 'to use these talents and multiply them, not bury them' – to use your own words.

3. Correlatively, I’ve always firmly believed precisely in that Biblical dictum on talents – be they tangible or intangible – to improve lives. Failure to manage one’s affairs – such as weak institutions, failed regulatory agencies, corrupt enforcements – do not mean a particular business is per se evil, as suggested about mining in that Jesuit Paper. It is man’s frailty – Filipino frailty to be exact – that should be blamed, not the business. I’ve already pointed out the examples of good mining practices elsewhere. Indeed, the Filipino’s failure to manage well is shown in almost all facets of our lives – poor airports, poor sewerage, unclean air, mediocre economic growth. The list is long. Our preponderant task as a people is simply to do better – to strive for excellence. Isn’t that the Ateneo motto?

4. As to the Church’s duty towards creation and human ecology, I submit that it is our first duty to understand its origins and workings truly. This means subscribing to, and encouraging, relentless scientific study of the universe and planet Earth – hardly a matter which the Church persecutors of Galileo can be proud of. Every human attempt at progress I dare say will have some impact 'at the expense of the environment' – even the building and maintenance of places of worship and of education. There should be no debate here, correct?

5. The Jesuit Paper reflects in parts, ignorance of the terms of EO79 and the Implementing Rules and Regulations. We should leave that to another paper to dissect. The ultimate questions for me are:

(i) Do the EO/IRR violate existing laws and the Constitution?

(ii) Do they violate the call for preferential use of land and resources for mining, for purposes of agriculture, tourism, or what have you – preferential rights articulated and protected by our Constitution?

In any event, to the extent that the terms of the Paper are non-negotiable, and do run contrary to what our laws and Constitution say and to what I believe in – that any business, even mining, can be made to serve man and God provided it is managed well and responsibly - this makes it difficult for my conscience to accept the Paper as currently drafted.

I must say that I am extremely distressed and saddened by this recent event. And in the context of two other gruesome incidents (i.e., plagiarism and the first mining blow-up) in the recent past, I believe we have come to the irretrievable point where it is best and appropriate to draw the line in the sand, to conclude that we have little or no common interest, and to say that I’d look like a fool helping an institution which opposes my conviction diametrically and unequivocally (“non-negotiable”). The logical consequences of this are: (i) each of us can pursue our advocacies freely without having to be sensitive with regard each other’s feelings; (ii) my complete and total disengagement from the Ateneo – something which, after reflection, I must confess I welcome with some relief at this stage.

Time to call it a day.

M.V.P.


http://www.interaksyon.com/business/43732/mvp-parts-ways-with-ateneo-cites-irreconcilable-differences-over-rh-and-mining

Offline firewired

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Re: CBCP vs. The Modern World
« Reply #25 on: Sep 21, 2012 at 05:28 PM »
I must say that I am extremely distressed and saddened by this recent event. And in the context of two other gruesome incidents (i.e., plagiarism and the first mining blow-up) in the recent past, I believe we have come to the irretrievable point where it is best and appropriate to draw the line in the sand, to conclude that we have little or no common interest, and to say that I’d look like a fool helping an institution which opposes my conviction diametrically and unequivocally (“non-negotiable”). The logical consequences of this are: (i) each of us can pursue our advocacies freely without having to be sensitive with regard each other’s feelings; (ii) my complete and total disengagement from the Ateneo – something which, after reflection, I must confess I welcome with some relief at this stage.

The reference to the plagiarism incident surprised me - parang walang connection. Guess he was incredibly offended by the shabby treatment he got from the student body and many of the alumni.
« Last Edit: Sep 21, 2012 at 05:29 PM by firewired »
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Offline Ice Storm

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Re: CBCP vs. The Modern World
« Reply #26 on: Sep 27, 2012 at 11:59 PM »
The CBCP is with the modern world when they were publicly exposed by NatGeo for being very lax with the ivory trade.

Before that to hell with endangered animals. God would only allow in the trade if it was good.

Offline Ice Storm

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Re: CBCP vs. The Modern World
« Reply #27 on: Sep 28, 2012 at 12:09 AM »
When 10Mbps quality broadband becomes the minimum in the Philippines and everyone's education improves to that of HK, SG, SK or JP or TW the CBCP will have to go with the times or be left behind to the less educated.

Offline rusty

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Re: CBCP vs. The Modern World
« Reply #28 on: Sep 30, 2012 at 11:20 PM »

Offline rusty

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Re: CBCP vs. The Modern World
« Reply #29 on: Jan 05, 2013 at 12:49 PM »
I-share ko lang, marami sigurong makaka-relate dito.

Alienated from my own Church
By Oscar Franklin Tan

Philippine Daily Inquirer
11:07 pm | Friday, January 4th, 2013

I found myself wary of hearing Christmas Eve Mass except in Xavier School, where I have heard it since I was six. I shockingly realized this was because I trust the Jesuits not to give a Christmas homily on the Reproductive Health Law. The emotional exhaustion wrought by our bishops’ endless political commentary has alienated me from my own Church.

“[If faced with an anti-RH homily on New Year’s Day,] give me the courage to keep my eyes on the altar, not walk out, and just remember that we are all there for love and for life,” prays social entrepreneur and fashionista extraordinaire Reese Fernandez-Ruiz.

My peers are equally enervated by the harsh, angry, interminable political harangues. Immediately after Christmas, Facebook was flooded by outrage at a bishop’s praise of overpopulation because it will provide more Filipino wives for foreigners, more Filipino caregivers for aging foreigners, and more foreign workers to increase remittances—not to mention that poverty brings people “closer” to God. There was a similar uproar after bishops attributed Typhoon “Pablo” to the RH bill, branded Ateneo professors potential heretics, threatened People Power backed by “believers” in the military, and compared President Aquino to the killer of children in Newtown, Connecticut. Spontaneous jokes circulated that bishops were going to blame Manny Pacquiao’s knockout on the RH bill (except that Mommy Dionisia beat them to that punch).

There is no escape from the seeming suspension of civilized society’s niceties. A friend was upset by an RH homily in the middle of a wedding; another’s cousin’s midterms were allegedly held hostage to secure his anti-RH rally attendance. A UST Varsitarian editorial crassly labeled pro-RH Ateneo and De La Salle professors “lemons” and “cowards.” Even Joaquin Bernas, SJ, was ignominiously referred to as “a columnist” (and not by name) in a bishop’s paid advertisement.

I am no longer able to identify with our bishops, and I am hardly alone.

The Church raised valid points that were debated exhaustively in Congress. First, it teaches that every sex act must have the potential to create life. It argued that the RH bill is so anathema to its teaching that the bill infringes on Catholics’ freedom of religion. Second, corollarily, the law is immoral and transgresses upon natural law (and one is presumably bound by the Church’s interpretations of these amorphous concepts). Finally, it disbelieves linkages between reproductive health, overpopulation and poverty—or disbelieves that overpopulation and poverty are undesirable altogether—and argues that the billions of pesos for the RH Law are better spent elsewhere.

These intellectual points were lost in the atmosphere of vitriol. In the era of Wikipedia and open collaboration, our bishops chose condescension, appearing to impose doctrine from the pulpit instead of addressing opposing views and the existence of non-Catholic Filipinos. In an era where even the President wants to be your Facebook friend, they chose arrogance, appearing to bully, threaten and even hint at the President’s excommunication. In an era of increasingly critical youth, they chose intellectual insult, from vague slogans such as “contraception is corruption” to insistence that a bill that explicitly rejects abortion surely promotes it. They spoke in discordance with the simple message of Jesus’ love that I learned as a six-year-old. The debate ended long before the torrent of negative energy did.


Surely our bishops realize that what is at stake is not contraception—or euthanasia, abortion, halitosis and the rest of the parade of horribles—but what remains of their ability to meaningfully engage an entire generation of Filipinos. In great frustration, many young Catholics have gone from criticizing the Church’s messages to attacking the Church itself. Many have gone from supporting the RH Law to questioning whether the Church is relevant to them. The disconnect has gone well past intellect to an emotional level where one finds himself unconsciously cringing at the thought of listening to a homily on Christmas Eve.


http://opinion.inquirer.net/44189/alienated-from-my-own-church
« Last Edit: Jan 05, 2013 at 12:53 PM by rusty »