Simbahang Lingkod ng Bayan - Manalangin, Manindigan, Makialam

“Posing complex questions” and “Desiring simple answers.”  These two phrases spring to mind as one listens to the frequent questions asked regarding the Church’s role in civic and social matters.  And, in the Philippines where over 80% of the citizens are Catholics, the actions of the national bishops’ conference (CBCP) on social matters take on special prominence—particularly when they gather for their plenary assemblies every January and July.  Because of its frequent statements on social realities (extending back to 1945), the “influential Catholic Bishops’ Conference of the Philippines” (a favorite journalistic phrase) is perceived as a strong voice or social conscience for the nation.

            What is the CBCP stand on social justice, impeachment, charter change, and electoral reform?  How do the bishops view gambling, extra-judicial killings, just wages for workers, family and population?  Yes, these are complex questions, not answerable with quick, short, “sound-bite” responses.  The most recent extensive CBCP pastoral letter on social concerns (Shepherding and Prophesying in Hope) was written in July 2006; the CBCP had declared 2006 as a “Year of Social Concern.”  Genuinely helpful in addressing many burning issues, the bishops employ both principles and praxis in their reflections.  The bishops advised the faithful to read and reflect on their letter so as to “guide your own discernment, discussion, decision, and action” (4) [see Boletin Eclesiastico de Filipinas 82:855 (2006): 621-634].

            In this context and in connection with this thematic issue of Tinig Loyola, permit one more attempt to respond to commonly heard questions about the local Church’s involvement in Philippine social questions.

            Why does the Church get involved?  The Church has been given a mission by Christ; it is a mission of evangelization, “renewed integral evangelization” (PCP-II 154-401).  This means bringing the Good News into all strata of humanity” (EN 18).  In short, all aspects of life (social, cultural, political, economic, environmental, etc.) are to be renewed and transformed with Gospel values.  To do this mission is not an option; it is a duty for all Church members, not only bishops and clergy.  Genuine evangelization is a long, challenging, and never-ending process.

            How does the Church’s social teaching enter into evangelization?  To preach the full Gospel (not only dogmatic teaching) means manifesting the moral and social implications of Christian faith; how does faith impact people’s lives?  Christ’s Gospel of Love and his Gospel of Justice are one.  The Church must both announce Gospel principles to guide people’s actions and denounce those concrete actions that are contrary to Gospel values.  Cardinal Sin has said: “The Catholic pastor should be a prophet of denunciation, but above all a minister of reconciliation.”

            Is this “social mission” of the Church something new?  Absolutely not!  Jesus himself took sides with the “lonely, least, lost, little, and last” people of his society; he came to bring good news to the poor.  The respected Philippine Church historian, J.N. Schumacher, SJ, asserts: “The Philippine Church, in fact, was literally founded on the basis of its struggle for justice….  If the Philippine Church then is to be true to her tradition, [she must remain] in solidarity with those whose cause her Master principally came for—on the side of the poor” [see Insta-San Jose Major Seminary 44:2 (1984): 5].

            What are the Church’s political ambitions?  It must be bluntly stated that the Church has no ambitions of political power.  If she does have influence in the Philippine context, she desires to use it for the service of humanity.  John Paul II asserts: “Man is the primary route that the Church must travel in fulfilling her mission” (RH 14).  Cardinal Sin’s policy of “critical collaboration” with governmental bodies (which he enunciated so well during the Marcos martial law years) remains an eminently useful guideline today.

            Why does the Church get involved in specific social questions?  Applying Church social teaching to specific “burning social issues” as the CBCP has done in its well-reflected pastoral letters is included in the Church’s mission.  In 1987 Cardinal Sin issued A Catechism on the Involvement of Priests in Political Activity [see Cor Manila March 22, 1987].   He wrote that a pastor fails his flock “when he preaches only general principles and fails to apply them to concrete situations” or “when he keeps silent about injustices and fails to defend human rights” (p. 2).

            What has happened to the “separation of Church and State”?  This principle is often poorly understood and some use it to advance their own political agenda.  The principle asserts: “No religion is to be established as the official state religion, and no state should favor one religion over others.”  This principle does not intend to promote isolation or competition between Church and civil society.  Both institutions should facilitate the attainment of each other’s goals, always seeking the common good and addressing matters of moral behavior in society.

            How can the Church communicate her social teaching more clearly?  Certainly there is always room for better communication.  The Church has various options (print, television and radio, internet, etc.)  In July 2006 ABS-CBN News Channel facilitated a better understanding of the bishops’ message by providing a half-hour program to CBCP President A. Lagdameo to present, clarify, and discuss the CBCP pastoral letter.  The Church’s social teaching and the rationale for the bishops’ positions found ample time for elucidation.  Delicate and complicated social issues need adequate time for presentation and comprehension.

            What else could the Church do to communicate her reflections?  Church media personnel could employ simple, concrete images that ordinary folks can easily grasp.  In 1976, in order to explain the Church-State relationship, Cardinal Sin used an image of railroad tracks, one track representing the Church, the other the State.  “They run in the same direction, and so long as they remain parallel and separate, … they can get people to where they want to go.  But, if the parallelism is broken … [there can be] considerable damage and loss of life” [see Philippine Priests’ Forum 8:3 (1976): 27-30].

            Why don’t the bishops directly tell the faithful what to do (it would make things simpler)?  Here two things must be noted.  Paul VI has written: “In concrete situations … one must recognize a legitimate variety of possible options.  The same Christian faith can lead to different commitments” (OA 50).  In other words, Christians can choose different yet valid, concrete responses to living their faith (always excluding violence).  Secondly, the Church has the serious responsibility to ensure the necessary formation of the consciences of the faithful so they will make responsible moral choices in socio-political matters.  The Church’s mission of integral evangelization includes this important task.

            How long has the Church been speaking publicly on social issues?  It is popularly held that the tradition of “Church Social Teaching” (papal, conciliar, synodal, and episcopal teachings on the political, social, economic, and international order) began with Pope Leo XIII’s Rerum Novarum in 1891.  In their document Sharing Catholic Social Teaching: Challenges and Directions, the United States Catholic Bishops identified seven key themes at the heart of the Catholic social tradition: (1) Life and Dignity of the Human Person; (2) Call to Family, Community, and Participation; (3) Rights and Responsibilities; (4) Option for the Poor and Vulnerable; (5) Dignity of Work and the Rights of Workers; (6) Solidarity in Pursuing Justice and Peace; and, (7) Care for God’s Creation [see http://www.usccb.org].

            Are there any good resources for learning the Church’s social teaching?  Catholics are blessed with a relatively new source-book which contains a systematic presentation of the Church’s social teaching.  In 2004 the Pontifical Council for Justice and Peace issued the Compendium of the Social Doctrine of the Church.  Fortunately, this entire volume with an extensive analytical index has been co-published in the Philippines by the CBCP and Word and Life Publications, and it is very moderately priced.  A review of the book appeared in Landas 18:2 (2004): 313-315.  It is a worthwhile investment.

            What should guide ordinary Christians in the “minefield” of social involvement?  Many items have already been mentioned: a well-formed conscience, the Church’s social teaching, the advice of the bishops who come from all parts of the country and who prayerfully discern social questions.  Catholics should also develop a “spirituality of social solidarity.”  Such a spirituality will integrate deep faith, Christian charity, holiness of life, apostolic involvement, and a true love of God’s anawim—the poor.

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            James H. Kroeger, M.M. has served mission in Asia (Philippines and Bangladesh) since 1970.  Currently, a faculty member at Loyola School of Theology (Manila) and the Mother of Life Catechetical Institute (Novaliches), he has recently published Once upon a Time in Asia (Claretian Publications and Jesuit Communications).