Martes, Agosto 14, 2012

The Hope of the Poor

“When I give food to the poor, they call me a saint.
When I ask why they are poor, they call me a communist.”
- Dom Hélder Pessoa Câmara

One of my professors in the Studium during my years in philosophy used to say, “If we turn around to find out the face of our neighbor we are expected to serve and love as ourselves, we will find out that 9 out of 10 chances that face would be that of a Filipino.  7 out of 10 chances, he or she would be a poor Filipino, in need of whatever it is we can spare in love and justice.”  Indeed, nowadays, we can consider poverty as one of the most depressing and saddest realities in our country.  In our ordinary day-to-day life especially in the Metropolis, usually, we encounter poor people, both young and old, in the streets, churches, parks, markets, other public places, and even in our doorsteps or information lobbies.  Some of them, if not most, are not just simply poor but even miserably poor.  Worst, these poor people in our midst increase in number each day.  Hence, this problem needs to be addressed, and as much as possible, with urgency.
My stay in the Dominican Studentate, Santo Domingo Convent in Quezon City, for almost seven years now, has allowed me to observe and be exposed to the various people around the vicinity of the convent and the church.  There are rich people living within high walled houses and mansions, and there are poor people as well, who I think are actually the majority, who live very difficult lives.  Moreover, I was also experienced being exposed and immersed in the missions where there are a number of poor families, as well as in the urban poor areas in the very heart of the metro.  My heart was moved by their pitiful situation, and I wonder if these poor still hope to be liberated from their poverty.

In the Service of the Poor

In our encounter with the poor and depressed, we will discover that those poor people are suffering.  And having seen and heard their great and unbearable sufferings, we have the tendency to be moved personally with their situation: we feel compassion in their situation.  The first stage of our commitment to the poor is characterized by compassion.  Our experience of compassion is our starting point. But this needs to develop and grow.

There are two things which help in the growth and development of compassion.  The first is what we now come to call exposure.  The more we are exposed to the sufferings of the poor, the deeper and more lasting our compassion become.  Some organizations these days arrange exposure programs and send people off to depressed rural and urban areas to enable them to see something of the hardships and misery of grinding poverty.  Certainly, nothing can replace immediate contact with pain and hunger, seeing people in the cold and rain after their makeshift houses have been bulldozed, destroyed by natural calamities, experiencing the unbearable, intolerable smells in a slum, seeing children suffering from malnutrition.  Furthermore, information can also be considered an exposure.  We know more than half the world is poor and that roughly 800 million people in the world do not have enough to eat and in one way or another are starving.  Information of this sort can help us to become more compassionate.

The second thing that seems to me to be necessary to develop our compassion is a willingness to allow it to happen.  We can put obstacles in the way of this development by becoming more callous, or saying, “It’s not my business,” or “I’m in no position to do anything about it.”  This blunts one’s natural compassion for the sufferings of the poor.

As Christians, however, we have a way of allowing our compassion to develop, a way of nurturing our natural feelings of compassion.  We believe that compassion is a virtue, a grace and indeed a divine attribute.  When we experience compassion we are sharing God’s compassion.  We are sharing what God feels about the world today.  Moreover, our faith enables us to sharpen and deepen our compassion by enabling us to see the face of Christ in those who are suffering, and to remember that whatever we do to the least of our brothers and sisters we do to Him.

Ultimately, our compassion will lead to action.  At first, our action will probably be what we generally call relief work: collecting and distributing food, blankets, clothes or money.  Compassion for the poor might also lead us to a simplification of our lifestyle: trying to do without luxuries, trying to save money and to give our surplus to the poor.  Nevertheless, this seems that there is nothing extraordinary about this.  It is a long Christian tradition: compassion, almsgiving, voluntary poverty.

The second stage in our commitment with the poor begins with the gradual discovery that poverty is a structural problem.  We discover that poverty in the world today is not simply misfortune, bad luck, something inevitable, due to laziness or ignorance or a lack of development.  Poverty today is the direct result of the political and economic policies of governments, parties, and big business.  In other words, the poverty we have is not accidental.  It has been created; it has been manufactured by particular policies and systems.  This means that poverty is a political problem, a matter of injustice and oppression.

The discovery of the depth and breadth of poverty in the world leads to feelings of compassion.  Now, the discovery that this poverty is being imposed upon people by unjust structures and policies leads to feelings of indignation and anger.  We find ourselves getting angry with the rich, with politicians and with governments.  We accuse and blame them for their callousness and inhuman policies.  However, our Christian upbringing makes us feel somewhat uncomfortable with anger.  We feel a little guilty when we get angry with someone. Is it not sinful to be angry?  Should we not be more loving toward the rich?  Should we not be forgiving the politicians their sins – seventy times seven times?  For those of us who want to continue to follow Christ, our anger and indignation can lead us to a deep spiritual crisis.  The way forward and beyond this crisis is bound up with the discovery of the spiritual importance of God’s anger.

There are two kinds of anger and indignation.  One is an expression of hatred and selfishness. The other is an expression of love and compassion.  God’s anger, indeed his wrath, is an expression of his love for the poor and for the rich, for the oppressed and for the oppressor.  How can that be? 

All of us have experienced this kind of anger.  When our heart goes out in compassion toward those who suffer, we cannot help but feel angry with those who make them suffer.  The deeper our compassion for the poor, the stronger our anger for the rich.  The two emotions go together as two sides of the same coin.  In fact, we cannot experience the one without the other, once we know that the rich exploit the poor.  And if we have no feelings of anger, or only very little, then our compassion is simply not serious.  Our anger is an indication of the seriousness of this concern for the poor.  Unless we can experience something of God’s wrath toward oppressors, our love and service of the poor will not grow and develop.

God’s anger does not mean that he has no love for the rich as persons.  We know from experience that we can get angry with the people we love.  In fact, our anger can be an  expression of the seriousness of our love for them.  A mother who discovers her child playing with matches and about to burn down the house must get angry with the child, not because she hates the child but precisely because she loves the child so much.  Her anger is an expression of the seriousness of what the child has done and her concern for the child.

Sometimes, we hear people say “hate the sin but love the sinner.”  Certainly, we can distinguish between love of the sinner and hatred of the sin.  However, this is a notoriously difficult thing to do. The more we understand, however, that the problem is unjust structures rather than individuals who can be held personally responsible for poverty, the easier it is to forgive the individual and hate the system.  Individuals are only marginally guilty because they are only vaguely aware, if at all, of what they are doing - like the child playing with matches.

As we grow to share more of God’s anger, we find our anger directed more at the unjust systems than at persons, even if this is sometimes expressed as anger toward those who represent and perpetuate these systems.  Nevertheless, this does not mean that our anger becomes weaker.  Our compassion can only develop and mature as we learn to take suffering and oppression seriously enough to get really angry about it.

During this second stage, while we are grappling with the structure and systems that create poverty and while we are learning to share God’s anger about them, our actions will be somewhat different from the actions we engaged in during the first stage.  We will want to change the system.  We will want to engage in certain activities that are calculated to bring about social and political change.  Relief work deals with symptoms rather than causes.  Relief work is like curative medicine as opposed to preventive medicine.  What is the point of trying to relieve suffering while the structures that perpetuate the suffering are left untouched?  Preventive action is political action.  And so we find ourselves participating in social actions, supporting campaigns against governments and generally getting involved in politics.  This has its own tensions and constraints.  But how else can one serve the poor?  Relief work is necessary but what about preventive work?

Contemplating intently on our actions for the poor, their situation and the oppressive structures will lead us to another stage.  It begins with the discovery that the poor must save themselves and that they will do so and will neither need you or me to do it for them.  Spiritually, it is the stage when we come to grips with humility in our service to the poor.

Oftentimes, if not always, we assume that we must solve the problems of the poor, either by bringing them relief or by changing the structures that oppress them.  We think that we must come to the rescue of the poor because they themselves are so pitiably helpless and powerless.  There may even be some idea of getting them to co-operate with us.  Or there may be some idea of teaching them to help themselves (a classical theory of development).  But it is always “we” who are going to teach “them” to help themselves.

The realization that the poor know better than we do, what needs to be done and how to do it may come as a surprise.  The further realization that the poor are not only perfectly capable of solving the structural and political problems that beset them but that they alone can do it, may shock and shake us.  In spiritual terms, this can amount to a real crisis for us and to a very deep conversion. 

Suddenly we are faced with the need to learn from the poor instead of teaching them.  There are certain important insights and a certain kind of wisdom that we do not have precisely because we are educated and precisely because we are not poor and have no experience of what it means to be oppressed.  “Blessed are you, Father, for revealing these things not to the learned and the clever but to the little ones” (Mt. 11:25).  Indeed, it takes a considerable amount of humility to listen and learn from poor, peasants and slaves, and those considered to be voiceless and in the margins of the society.

When one is dedicated to the service of the poor, it is even more difficult to accept that it is not they who need me but I who need them.  They can and will save themselves with or without me, but I cannot be liberated without them.  In theological terms, I have to discover that it is the poor and oppressed who are God’s chosen instruments for transforming the world, i.e., the likes of you and me.  God wants to use the poor, in Christ, to save all of us from the madness of a world in which so many people starve in the midst of unimaginable wealth.  This discovery can become an experience of God’s presence and acting in the struggles of the poor.  Thus we not only see the face of the suffering Christ in the sufferings of the poor, but we also hear the voice of God and see His hands and His power in the political struggles of the poor.

The fourth and last stage begins with the crisis of disillusionment and disappointment with the poor.  It begins with the discovery that many poor and oppressed people do have faults, do commit sins, do make mistakes, do fail us and let us down or rather fail themselves, and sometimes spoil their own cause.  Like any of us, the poor are also human beings.  They are sometimes selfish, sometimes lacking in commitment and dedication, and worst sometimes even waste the little money they have.  We might even find that some of the poor have more middle-class aspirations than we have and are less conscientised or politicized than we are.
The discovery of these things can be an experience of bitter disillusionment and profound disappointment, a real crisis or some dark night of the soul.  However, it can also be the opportunity for a much deeper and more realistic solidarity with the poor, a conversion from romanticism to realism in our service of the poor. 

What we need to remember here is that the problem of poverty is a structural one.  The poor are not saints and the rich sinners.  Individuals cannot be praised for being poor or blamed for being rich any more than they can be blamed for being poor and praised for being rich.  There are exceptions like those who sell their possessions and embrace voluntary poverty or like those who become rich by exploiting the poor knowingly and intentionally.  They can be praised and blamed respectively.  Most of us find ourselves on one or other side of the great structural divide of oppressor and oppressed, and this has a profound effect upon the way we think and act.  It affects the type of mistakes we are likely to make as well as the type of insights we are likely to have.

We can learn from the poor precisely because they are not likely to make the same mistakes that we are likely to make from our position of education and material comfort.  And yet the oppression and deprivation that they suffer might lead them to have other misunderstandings and misconceptions.  We are all conditioned by our place in the unjust structures of our society.  We are all alienated by them.

Nevertheless, oppression remains a reality.  The two sides are not equal.  The poor are the ones who are sinned against and who are suffering.  Solidarity with them means taking up their cause, not ours.  But we need to do this with them.  Together we need to take sides against oppression and unjust structures.  Real solidarity begins when it is no longer a matter of “we” and “they”.  It begins when we recognize together the advantages and disadvantages of our different social backgrounds and present realities and the quite different roles that we shall therefore have to play while we commit ourselves together to the struggle against oppression.

This kind of solidarity, however, must be at the service of a much more fundamental solidarity: the solidarity between the poor themselves.  Those who are not poor and oppressed but wish to serve the poor in solidarity with them often do so in a manner that divides the poor themselves and sets them one against another.  We need to find a way of being part of the solidarity that the poor and oppressed are building with one another.  After all we do all have a common enemy - the system and its injustice.

In the end we will find one another in God - whatever our particular approach to God might be.  The system is our common enemy because it is first of all the enemy of God.  As Christians we will experience this solidarity with one another as a solidarity in Christ, a solidarity with the cause of the poor.  It is precisely by recognizing the cause of the poor as God’s cause that we can come through the crisis of disillusionment and disappointment with particular poor people.

This is a very high ideal and it would be an illusion to imagine that we could reach it without a long personal struggle that will take us through several stages, through crises, dark nights, shocks and challenges.  What matters is that we recognize that we are part of a process. We will always have further to go.  We must always remain open to further developments.  There are no short cuts.  Moreover, we are not the only ones going through this process.  Some will be ahead of us and we may grapple to understand them.  Others will be only beginning on the road to maturity in the matter.  We need to appreciate their process, their need to struggle further and grow spiritually.  There is no room here for accusations and recriminations.  What we all need is encouragement, support and mutual understanding of the way the Spirit is working in us and through us.

Justice and Charity

In the nineteenth century, with the rise of modern industry in the world and the spread of Marxism, charitable works of the Church were seen and criticized as exit-doors and camouflage used especially by the rich in order to escape and evade the duty and responsibility to build a just society.   In keeping their status quo, they are in a way robbing the poor with their rights.  The Church admits that these observations contain some grain of truth but not totally.  It recognizes the need to build a just social order, wherein everyone receives their share of the world’s goods and no longer have to depend on charity.  Moreover, the Church also humbly admits that its leadership is slow to realize that the issue of the just structuring of society needed to be approached in a new way.  Nevertheless, the Church is blessed with a rich collection of social doctrines which are fundamental guidelines offering approaches that are valid even beyond the confines of the Church.  However, these materials should be interpreted in the present context and to be addressed in the context of dialogue with all those seriously concerned for humanity and for the world in which we live.

There are two things which we need to be considered in order to define the relationship between the necessary commitment to justice and the ministry of charity:  First, the just ordering of the society is the central responsibility of politics.  Justice is both the aim and the intrinsic criterion of all politics.  Since politics has actually its origin and its goal in justice, hence, the state must inevitably search the true meaning of justice.  However, the task is something which belongs to the practical reason, and if reason is to be exercised properly, it must undergo constant purification, since it can never be completely free of the danger of a certain ethical blindness caused by the dazzling effect of power and special interests.  It is here that politics and faith meets.  It is faith that helps purify reason and contribute here and now to the acknowledgement and attainment of what is just.  The church admits that building a just social order is not her immediate responsibility.  Nevertheless, to maintain justice is the most important human responsibility, thus the Church is duty-bound to offer assistance, through the purification of reason and through ethical formation.  It should help form consciences in political life and stimulate greater insight into the authentic requirements of justice.  The Church admits that she should not replace the state, inasmuch as the just society should be an achievement of politics, yet she clarifies that she cannot and must not remain in the sidelines in the fight of justice. 

Secondly, even in the most just society, charity is necessary.  There is no ordering of the state so just that it can eliminate the need for a service of love, inasmuch as there will always be suffering which cries out for consolation and help.  There will always be loneliness.  There will always be situations of material need where help in the form of concrete love of neighbor is indispensable.  Indeed, those who want to eliminate love are preparing to eliminate man as such.

Since the just ordering and civil order is not the Church’s immediate responsibility, thus the citizens of the state, i.e., the lay faithful, are called in their own personal capacity to give a hand.  The direct duty to work for a just ordering of society is proper to them, the lay faithful.  The mission of the lay faithful is therefore to configure social life correctly, respecting its legitimate autonomy and cooperating with other citizens according to their respective competencies and fulfilling their own responsibility.  Even if the specific expressions of ecclesial charity can never be confused with the activity of the State, it still remains true that charity must animate the entire lives of the lay faithful and therefore also their political activity, lived as “social charity”.  Nevertheless, the Church can never be exempted from practicing charity as an organized activity of believers inasmuch as there will never be a situation where the charity of each individual Christian is unnecessary, because in addition to justice man needs, and will always need, love.

A Spark of Hope

The Church of the Poor, not a church literally filled with the poor, like what happened when typhoon ‘Ondoy’ hit the Metropolis, is one whose members and leaders have a special love for the poor.  This special love is a love of preference for the poor.  However, it must be emphasized that this love is never exclusive and excluding in such a way that there is no room in the heart of every church member, the Christians, for those who are not poor.  Christians are expected to love all persons whether they are just or unjust, or even if they are our enemies.
Certainly, we are members of the Church of the Poor and hence, are expected to have a special love for the poor.  In other words, we as members of the Church of the Poor are the hope of the poor around us. But the question is, “Why is it that there are still so many poor people around us?”  What have we done? Are we even doing something for these poor people?  Do we give them a voice to speak their concerns and pains?  Do we give them a chance and opportunities to uplift their situation and be liberated from their condition?  Do they still have hope? 

Yes, I do believe that they still have much hope to be relieved from their sad condition, and a spark of that hope rests on our very own hands.  Now, in our own capacity, how can we really and concretely help the poor?


 by Noel Kristoffer R. Castor, OP

  *An adaptation and reflection based on the opus "The Four Stages of Spiritual Growth in Helping the Poor" by Albert Nolan, and the encyclical letter Deus Caristas Est of Pope Benedict XVI.




***Photos by Br. Carlo Rey C. Canto, OP

Lunes, Agosto 6, 2012

Child Labor: Depriving the Child Dignity and Rights

Let the children come to me and do not prevent them; for the kingdom of God belongs to such as these. Amen, I say to you, whoever does not accept the kingdom of God like a child will not enter it.                                                                               
                                                                                                                       Luke 18:16-17

To value life is something that is written and engraved in the soul of every human person, to believers and non-believers alike. For us Christians, the sacredness of each human life is inherent in man’s nature, given the fact that he is created in the very image and likeness of God. No wonder we celebrate whenever a baby is born and we thank God for this grace of life that He freely gives out of his immeasurable love and kindness. Just as we value life, the more we should value the life of children. Each one of them has the potentiality to become productive members of the community, but only if they are properly cared for and guided towards achieving their dreams and aspirations. Thus, special attention and respect must be given to the well-being of children, to their personal dignity and their rights.

Asked what he wants to become in the future, a child normally visualizes himself having either a high-paying job which can enable him to acquire the things he would like to have, a decent career where he may be of help to his neighbors like being a doctor, a lawyer, or a teacher. Children are our symbol of hope. Many of us can relate to this because we were all once upon a time children and we were once upon a time very hopeful (In my wild imagination, I once dreamt of becoming a flight steward and  a priest both at the same time). But looking at the present Philippines scenario, can we really say that every child experiences a real childhood? Does every single one of them enjoy the privileges and the rights of being a child?

According to a recent report of the Department of Labor and Employment (DOLE), as of October 2011, there are 5.49 million working children aged five to 17 years. More than 55.1 percent or 3.02 million were counted as child laborers while 2.99 million are exposed to hazardous forms of child labor. This report comes from Labor Secretary Rosalinda   Baldoz, citing a recent survey done by the National Statistics Office (NSO) funded by the International Labor Organization (ILO).[1] Sixty percent of these child laborers are in the agriculture sector. But what is alarming is some 2 million child laborers are exposed to hazardous environments. In their fragile physical condition, their health is dangerously exposed to chemicals, biohazards like bacteria that cause disease or physical peril (This reminds me of the children working at the firecrackers factory in my hometown Bulacan). There are also some who involve themselves in drug trafficking. And some even become child soldiers. What is most saddening is the reality that many of these children are trapped in the indecency of prostitution, pornography, and sex tourism. At their tender age, they already lose their innocence by participating in this lewd industry.  

With or without this statistics made available through surveys, it is a well-known fact that child labor indeed is one of the many problems that our nation is currently facing. We are everyday faced with it. There are children risking their lives jumping into a moving jeepney to wipe the shoes of its passengers to ask for a peso or two from them. And there are also those selling sampaguita in church compounds even up to very late hours so that they may have money for school the next day. There are those who literally insert their heads in filthy garbage bins or dive in the mountains of trash in order to scavenge anything that can be sold in the junk shops. Or try asking your helpers in your own homes. Are they in the legal age to work for you?

Sad but this is what’s going on right now. Some children do not think and act the way they are supposed to. They think and act as though they are mature individuals who can take care of themselves. But the truth is they must undergo the normal life development to attain integral maturity. They are not given the chance to experience how it is to be a child. And how can we say they are still a child when they are not treated as one? “Legally, a child is understood as a person below eighteen years of age (R.A. 7610). He is someone who needs adult protection for physical, psychological and intellectual development for his own good and the good for the community where he lives.”[2] Many social doctrines of the church call out for respect with regards to the dignity of children. Pope John Paul II’s Apostolic Exhortation Familiaris Consortio states, in the family, which is a community of persons, special attention must be devoted to the children by developing a profound esteem for their personal dignity, and a great respect and generous concern for their rights.

Family plays an important role in safeguarding the rights and dignity of the children. The family, being the vital cell of society, is the “primary place of ‘humanization’ for the person and society and the cradle of life and love” (John Paul II, Christifidelis Laici, 40).[3] And family becomes a sanctuary of life when it is founded on conjugal love. The home becomes “the place in which life – the gift of God – can be properly welcomed and protected against many attacks to which it is exposed, and can develop in accordance with what constitutes authentic human growth” (John Paul II, Centesimus Annus, 39).[4] The parents have the primary responsibility for the proper and normal growth and development of their children’s physical, intellectual, emotional, and social well-being and even the formation of religious belief of their children. They have to provide a healthy environment and proper avenues for their children where they can truly be children – learning, playing, and just being themselves.

Unfortunately, not every child is born to an economically able family. There are many who belong to rural and urban poor families. Their parents do not have the means to support them with the essential things which are needed for their proper growth and development. Thus, at a very young age, many engage in labor to earn a little bit of cash so as to help their parents in their daily needs. Culture can also be a factor why there are minors who choose to work. In one of my exposures in a far flung province, I lived with a family where the children already help in sustaining their family’s daily living. The girls work as house helpers and the boys work in the mountains cultivating their land. Though some of them still go to school, they would usually reach only up to the sixth grade. If asked whether they would like to finish their studies and be professionals someday, their answer is yes. One was quick to say that unfortunately, their parents, because of their poverty, would rather make them work. The mindset of their parents is “Why send their kids to school if in the future they will just get married?” It’s a pity but this is what’s happening in their place and it has already become a culture. And yet, the parents cannot be blamed for this kind of thinking. They are forced by their situation and if they have a better option, they will surely choose what they know is best for their children.

Hand in hand with the children’s parents, the government must also ensure that the dignity and rights of the children are strictly safeguarded. “The rights of children must be legally protected within juridical system.[5] Evaluating the global scenario, the Social Doctrine of the Church continues,

The situation of a vast number of the world’s children is far from being satisfactory, due to the lack of favorable conditions for their integral development despite the existence of a specific international juridical instrument for protecting their rights, an instrument that is binding on practically all members of the international community. These are conditions connected with the lack of health care, or adequate food supply, little or no possibility of receiving a minimum of academic formation or inadequate shelter. Moreover, some serious problems remain unsolved: trafficking in children, child labor, the phenomenon of “street children”, the use of children in armed conflicts, child marriage, the use of children for commerce in pornographic material, also in the use of the modern and sophisticated instruments of social communication. It is essential to engage in a battle, at the national and international levels, against the violations of the dignity of boys and girls caused by sexual exploitation, by those caught up in paedophilia, and by every kind of violence directed against these most defenseless of human creatures. These are criminal acts that must be effectively fought with adequate preventive and penal measures by the determined action of the different authorities involved.[6]

In our country, there is a law protecting the children against abuse and exploitation, specifically those who are in the workplace. Republic Act No. 9231 is enacted for the purpose of eliminating the worst forms of child labor and affording stronger protection for the working child. In Section 2 of this Act, it is stated,

It is hereby declared to be the policy of the State to provide special protection to children from all forms of abuse, neglect, cruelty, exploitation and discrimination, and other conditions prejudicial to their development including child labor and its worst forms; provide sanctions for their commission and carry out program for prevention and deterrence of and crisis intervention in situations of child abuse, exploitation and discrimination. The State shall intervene on behalf of the child when the parent, guardian, teacher or person having care or custody of the child fails or is unable to protect the child against abuse, exploitation and discrimination or when such acts against the child are committed by the said parent, guardian, teacher or person having care and custody of the same.

Clearly, there is a law that guarantees the safety of a child against any forms of abuse or cruelty that violates his human dignity. Such law must protect the child who is very vulnerable and can easily be deceived by people with evil intentions. Regrettably, this law is never properly implemented. Though it is evidently stated in this Act that the State should intervene in behalf of children when there is no one taking care of them, yet we still find many street children roaming our busy avenues, trying to earn a living doing menial jobs. Many work in factories doing risky jobs. And some end up doing illegal acts like pickpocketing, stealing and engaging in prostitution. There are also those who sniff solvent just to escape the reality of poverty. Besides this law, what can our government do to solve this crisis?

There is an on-going program called Batang Malaya by the Department of Labor and Employment (DOLE), a campaign which is a part of the Philippine Program Against Child Labor. Its target is to cut down the number of child laborers in the country by 75 percent by 2015. Child labor as defined by the International Labor Organization (ILO) is the work that deprives children of their childhood, their potential and their dignity that is harmful to physical and mental development. To address this issue, the government must really do something in order to bring these children to where they truly belong, in their homes or in schools, and not to the rice fields or factories or even in the streets. Sen. Loren Legarda, in an interview, called on the government to provide more jobs and opportunities for the poor. She said the enforcement of RA 9231 should be taken very seriously by the concerned authorities, but more importantly, the problem of poverty must also be addressed in order to stop the continuous practice of many families who send their children off to work.[7] She recommends the strengthening of job creation, promotion of livelihood activities, and the provision of basic services to indigent families in order to put an end to child labor. These are laudable recommendations and the nation is hoping that they may be implemented.

But on another note, the major proponent of the RH Bill is attributing the issue of rising incident of child labor to the failure to enact this Reproductive Health Bill. In the same news article, Albay Rep. Edcel Lagman stated that “the unremitting pregnancies of Filipino women in the marginalized sectors due to lack of information and access to reproductive health and family planning services and supplies largely contribute in the increase in child labor as numerous children are suffered to work in their tender years to augment family incomes.” It is not surprising that the issue of child labor would yet be another reason for the advocate of this very controversial bill to push for its enactment. The rising population of our country is said to be the reason for our problem on poverty and parallel to this, poverty is the reason for the increasing number of children who are forced to work. And we question again their argument. Is population really the culprit for the contemptible state of our economic situation? Many discussions have already been undertaken regarding this topic and both sides had given their own positions. Again, it would come down to the very heart of the issue which is life. Is it worth sacrificing life in order to save a nation? This is not something new for this was also the issue during the Sanhedrin’s persecution of Jesus. (Jn. 12:45-53) Again, a simple principle can be applied here: One may not do evil so that good may result from it. The intention of this bill might be beneficial but the object, which is the deprivation of life, is not in conformity to what we consider as moral.

Pope Benedict XVI pointed out in his Encyclical Letter Caritas in Veritate that “openness to life is at the center of true development” (28).  We are rational beings, and we must not forget that respect for life which is such an important principle in morality. We must question ourselves on the role that it plays in nation building and community development. The Philippines is a nation that has a great respect for human rights and family values. And we are among the very few nations that, until now, have not legalized abortion. We believe in the sanctity of life. Openness to life as an important element for true development means recognizing the potentialities of the children to become valuable members of our society. The poor, including the working children, are not to be considered a burden, but a resource of potential nation builders. And if many Filipinos are now in deep poverty, population and life must not be blamed for it. Rather, we must question the troubled system in our country that seems to legalize injustice. We can never be so numb with the corruption that’s going on. Ironically, the Philippines is predominantly a Catholic country, yet for the most part we do not seem to practice what we believe. Christianity is a religion of love and self-sacrifice but scandalously, many of our countrymen cannot escape the chains of many sufferings due to the indifference and selfishness of others. If we can only practice the Gospel love in truth, we would be able to lessen the misery of many. As Gustavo Gutierrez said in his book about Fray Bartolome de las  Casas,

Not to practice faith is, in a way, worse than not knowing it. More precisely, not to practice the faith is to be ignorant of the meaning and demands of the faith. This gives the lie, and radically, to any pretense to instruct someone in a faith that fails to inspire the instructor’s own behavior, so that, when all is said and done, the instructor is actually rejecting it. To exploit the poor is to reject faith in Jesus Christ.[8]

To exploit the children and to take away from them their dignity and rights is indeed a rejection of faith in Christ. It is to deprive them of the many possibilities that should be theirs. In a way, it is a deprivation of their very life. Is it still worth quoting our national hero Dr. Jose Rizal when he said that “Ang kabataan ay ang pag-asa ng bayan” (Our youth are the hope of our nation) when there is only despair in the hearts of our children? These words are meaningless if hopelessness is taking over the spirit of our youth. Let us not uphold fatalism. If they can be the hope of our nation, we must plant in their hearts that hope that will stir them to follow their aspirations. If we are to see hope in their eyes, we must bring into their world a better future that they can hope for.
 


                [1] Mayen Jaymalin, Child workers rise to 5M, Philippine Star, Vol. 26, No. 334, June 27, 2012.
                [2] Celso M. Nierra and Henelida B. Onal, Towards Christian Social Development (Manila: UST Publishing House, 2001), p.113.
                [3] Compendium of the Social Doctrine of the Church, # 209.
                [4] Ibid, #231.
                [5] Ibid, #244.
                [6] Ibid. #245.
                [7]  Paolo Romero, Lawmakers attribute rise in child labor to lack of RH law, Philippine Star, Vol. 26, No. 337, June 30, 2012.
                [8] Gustavo Gutierrez, Las Casas: In Search of the Poor of Jesus Christ (New York: Orbis Books, 1993), p. 40.


by Reynor E. Munsayac, OP 



***Disclaimer: Pictures in this blog are from the world wide web. No copyright infringement.

Sabado, Agosto 4, 2012

Mass for Willem Geertman

The Promotion of the Church People’s Response (PCPR) celebrated a mass to honor the life of Willem Geertman, Dutch missionary who was extra-judicially killed while doing his missionary work. The mass was held last July 11, 2012, at 6:00 pm, in Sto. Domingo Church. Bishop Deogracias Iñiguez, Jr., DD (Diocese of Caloocan) served as the main celebrant and homilist. Bishop-Emeritus Julio Labayen, OCD, DD (Prelature of Infanta) with secular and religious priests concelebrated in the mass. The Dominicans were represented by some priests and members of the KADAUPAN. Religious sisters from different congregations also took part in the liturgy. Geertman’s family from the Netherlands and friends were also present during the mass.  

During the homily, Bishop Iñiguez emphasized the importance of Geertman’s missionary works in the recent years in the Philippines. He also added that in order to achieve peace and justice, we have to live in the teachings and life of Jesus Christ. He ended by saying that Geertman’s efforts would never be put in vain.

Right after the mass a candle lighting ceremony was held outside Sto. Domingo Church. Prayers were also offered by the people to ask for justice and, in the same way, to stop the killings of missionaries.

Geertman spent 46 years of his life doing missionary works in the northern and central parts of Luzon. He was an advocate of land reforms and defender of the indigenous people. He was 67 years old when he was killed in his office in San Fernando City, Pampanga last July 3, 2012. Apparently, police investigators claimed that the accident was a result of robbery. However, some activists argued that Geertman’s death was a murder.