Catholic Bishops’ Conference of the Philippines Pastoral Statement on Death Penalty (March 19,2017) – Archbishop Socrates Villegas, CBCP President

Catholic Bishops’ Conference of the Philippines Pastoral Statement on Death Penalty (March 19,2017) – Archbishop Socrates Villegas, CBCP President

 Post-Permanent Council Meeting

CBCP Pastoral Statement on Death Penalty

“God proved his love for us that while we were still sinners, Christ died for us.” (Rom 5:8)

On this third Sunday of Lent, the Gospel of John tells us how the Samaritan woman—having found in Jesus the “living water” she had longed for—left her jar of water by the well (John 4:28).  Like this woman, the stubborn Israelites in the first reading, who are dying of thirst in the desert, have been led to a rock (Exod 17:6).  Perhaps we can think of this rock as Christ himself, stricken and afflicted on the cross but gushing forth with life-giving water, making it possible for God’s people to cross over the barren desert of hatred, sin and death into the promised land of fullness of life.   Dear sisters and brothers in Christ—let us not allow our wells to be poisoned by bitter water; let us uphold the sanctity of life and make a stand against death penalty.

We are not deaf to the cries of the victims of heinous crimes. The victims and their victimizers are both our brothers and sisters. The victim and the opressor are both children of God. To the guilty we offer a challenge to repent and repair the harm of their sins. To the grieving victims, we offer our love, our compassion, our hope.

On the day the death penalty law was repealed by the Philippine Congress on June 24, 2006, the lights were turned on in the colosseum in Rome.  History tells us how many people–among them, countless Christian martyrs–were publicly executed in that infamous arena. Perhaps to erase the darkness of inhumanity that the said colosseum has been associated with, the citizens of Rome have since made it a point to have it illuminated, each time another country decides to repeal its capital punishment law.  Each illumination has been made to symbolize another advancement in human civilization.  Are we to reverse that advancement by restoring death penalty again in the Philippines?

It was Ash Wednesday when members of the lower house, on the second reading of the death penalty bill, outvoted by voice-voting the nays with their ayes.  Ironically, they were captured on television shouting in favor of death with their foreheads marked with crosses made of ashes.  Could they have forgotten what that cross meant?  Could they have missed out the contradiction between their vote and the crosses on their foreheads, which were supposed to serve as a loud statement of faith in the God who, for love of us, chose to give up his life for our salvation, rather than see us perish  (John 3:16)?

No doubt, death penalty has been in existence in many countries all over the world.  It is often justified by a principle of justice based on retribution–“an eye for an eye, a tooth for a tooth” (Matthew 5:3), which Jesus challenged and replaced with the higher principle of non-retaliation of evil for evil, with justice founded on mercy (Luke 6:36). We know from history how capital punishment has so often been used by repressive governments as a way of stifling dissent, or of eliminating those whom they regarded as threats to their hold on political power.  Think, for instance why Herod Antipas had John the Baptist beheaded, or why Pilate had Jesus crucified. Think of the thousands of Christian martyrs who were put to death for sheer hatred for the faith.

To the people who use the Bible to defend death penalty, need we point out how many other crimes against humanity have been justified, using the same Bible? We humbly enjoin them to interpret the Scriptures properly, to read them as a progressive revelation of God’s will to humankind, with its ultimate fulfillment in Jesus Christ, God’s definitive Word to the world. He came “not to abolish the law but to bring it to fulfillment” (Matthew 5:17).  Jesus was never an advocate of any form of “legal killing”. He defended the adulterous woman against those who demanded her blood and challenged those who were without sin among them to be the first to cast a stone on her (John 8:7).

Even with the best of intentions, capital punishment has never been proven effective as a deterrent to crime.  Obviously it is easier to eliminate criminals than to get rid of the root causes of criminality in society.  Capital punishment and a flawed legal system are always a lethal mix.  And since in any human society there is never a guarantee of a flawless legal system, there is always the great likelihood that those without capital will get the punishment more quickly because it is they who cannot afford a good lawyer and a guarantee of due process.  As a law, death penalty directly contradicts the principle of inalienability of the basic human right to life, which is enshrined in most constitutions of countries that signed the universal declaration of human rights.

Let us pray fervently for the legislators of our country as they prepare to vote on death penalty in the Philippine Senate.  Let us offer all our Masses for them, asking our Crucified Lord who offered his whole life, body and blood, for the salvation of sinners, to touch their consciences and lead them to abolish capital punishment once and for all.

From the Catholic Bishops’ Conference of the Philippines, 19 March 2017

+ SOCRATES B. VILLEGAS, D.D.
Archbishop of Lingayen Dagupan
President, Catholic Bishops’ Conference of the Philippines

Tagalog

Post-Permanent Council Meeting
CBCP Pastoral Statement on Death Penalty

“Ipinadama ng Diyos ang Kanyang pag-ibig sa atin nang mamatay si Kristo para sa atin noong tayo’y makasalanan pa .” (Rom 5:8)

Ngayong ikatlong Linggo ng Kuwaresma, ang Ebanghelyo ni San Juan ay naghahayag sa atin kung paanong ang babaeng Samaritana – matapos matagpuan si Hesus, ang “tubig na nagbibigay buhay” na kanyang inasam – ay iniwan ang kanyang banga ng tubig sa tabi ng balon. Katulad ng babaing ito, ang mga suwaying Israelita sa unang pagbasa, na namamatay sa uhaw sa disyerto, ay inakay patungo sa isang malaking bato (Ex.17:6) Maaari nating ipalagay na ang malaking batong ito ay si Kristo, sugatan at naghihirap sa krus subalit bumubukal ang tubig na nagbibigay- buhay, ginagawang posible para sa bayan ng Diyos na makatawid sa nag-aapoy na disyerto ng poot, kasalanan at kamatayan patungo sa lupang pangako ng kaganapan ng buhay. Mga minamahal kong kapatid kay Kristo – huwag nating hayaang ang ating mga balon ay mahaluan ng lason; panghawakan natin ang kabanalan ng buhay at gumawa ng paninindigan laban sa parusang bitay.

Hindi tayo bingi sa hinaing ng mga biktima ng mga karima-rimarim na krimen. Ang mga biktima at ang mga nambiktima ay parehong ating mga kapatid. Ang biktima at ang mga naniniil ay parehong mga anak ng Diyos. Sa mga may sala, alok namin ang isang hamong magsisi at panumbalikin ang dating kaayusan na ngayon ay nagambala bunga ng kanilang kasalanan. Sa nagdadalamhating mga biktima, handog namin ang aming pag-ibig, habag at pag-asa.

Sa araw na napawalang bisa ang batas ng parusang bitay ng Kongreso ng Pilipinas noong Hunyo 24, 2006, ang mga ilaw ay isinindi sa Coloseo sa Roma. Ang kasaysayan ang nagsasabi sa atin kung gaano karaming tao – kabilang dito ang di mabilang na mga Kristiyanong martir – ang pinaslang sa harap ng madla sa loob ng ubod-samang arena. Marahil upang burahin ang kadiliman ng kalupitan kaugnay sa nasabing Coloseo, ang mga mamamayan ng Roma ay nagpasyang ilawan ito, sa tuwing ang isang bansa ay nagpasyang ipawalang bisa ang batas ng parusang bitay. Ang bawat liwanag ay ginawang sagisag ng isa na namang pagsulong sa sibilisasyon ng tao. Hahadlangan ba natin ang ganitong pagsulong sa pamamagitan ng pagpapanumbalik ng parusang bitay sa Pilipinas?

Miyerkoles ng Abo nang ang mga miyembro ng Kongreso, sa ikalawang pagbasa sa panukalang batas hinggil sa parusang bitay ay bomoto. Namayani, ang mga kongresistang sumasang-ayon dito. Nakita sa telebisyon ang mga sumang-ayon sa parusang bitay na may markang krus na abo sa kanilang mga noo. Ito’y isang kabalintunaan !. Nakalimutan na kaya nila kung ano ang kahulugan ng krus na iyon? Hindi ba nila nakita na ang kanilang boto at ang krus sa kanilang noo ay magkasalungat? Hindi ba dapat ang krus ay magsilbing nagsusumigaw na pagpapahayag ng pananampalataya sa Diyos na dahil sa pagmamahal sa atin, piniling ihain ang buhay para sa ating kaligtasan sa halip na makita tayong mapahamak (Jn.3:16)?

Ang parusang bitay ay umiiral na sa maraming bansa sa buong mundo. Ang sandigang- pamantayan nito ay ang paghihiganti bilang isang paraan upang matamo ang katarungan- ‘mata sa mata, ngipin sa ngipin” (Mt.5:3). Ito ay hinamon at pinalitan ni Hesus ng mas mabuti at matayog na sandigang-pamatayan- na hindi paghihiganti kundi katarungan na nakabatay sa habag (Lk.6:36). Batid natin sa ating kasaysayan kung paanong ang parusang bitay ay ginamit ng mga pamahalaang-mapanupil para manatili sila sa kanilang kapangyarihan. Isipin na lang natin, halimbawa, kung bakit pinapugutan ng ulo ni Herod Antipas si Juan Bautista, o kung bakit ipinapako ni Pilato si Hesus. Isipin natin ang mga libo-libong Kristiyanong martir ang ipinapatay dahil lamang sa pananampalatayang salungat sa mga nasa kapangyarihan.

Sa mga taong ginagamit ang Bibliya para ipagtanggol ang parusang bitay, kailangan pa bang ipakita namin kung gaano karami ang krimen laban sa sangkatauhan ang ipinagtatanggol gamit ang parehong Bibliya? Hinihiling naming iwasto ang pakahulugan ng Banal na Kasulatan , na basahin ito bilang umuunlad na paghahayag ng Diyos ng kanyang kalooban sa sangkatauhan, na ang huling kaganapan ay si Hesu-Kristo, ang ganap na Salita ng Diyos sa mundo. Siya ay pumarito hindi upang “ipawalang bisa ang Kautusan kundi upang ganapin ito.” (Mt.5:17) Si Hesus kailanman ay hindi tumatangkilik sa anumang paraan ng “legal na pagpatay”. Ipinagtanggol niya ang babaeng nakikiapid laban sa mga ibig pumaslang dito at hinamon niya sila na ang sinumang walang kasalanan sa kanila ang siyang unang pumukol ng bato (Jn.8:7).

Anupaman at pinakamabuti man ang layunin, ang parusang bitay ay hindi napatunayang mabisa upang pigilan ang krimen. Totoong mas madaling lipulin ang mga kriminal kaysa alisin ang mga pinag-uugatan ng mga kriminalidad sa lipunan. Ang parusang bitay at ang depektibong sistemang legal ay nakamamatay. At dahilang sa anumang lipunan ay walang kasiguruhan ng perpektong sistemang legal, malamang na may malaking posibilidad na ang mga mahihirap at walang kapangyarihan ang mas higit na mabilis na tatanggap ng parusa. Ito ay sa kadahilanang sila ang walang kakayahang magkaroon ng magaling na abugado at tumanggap ng makatarungang proseso. Bilang batas, ang parusang bitay ay tuwirang sumasalungat sa sandigang-pamantayan na ang karapatan ng taong mabuhay ay sagrado. Ito ay nakaluklok sa maraming saligang-batas ng mga bansa na lumagda sa pandaigdigang deklarasyon ng karapatang pantao (universal declaration of human rights).

Mataimtim nating ipanalangin ang mga mambabatas ng ating bansa habang sila ay naghahanda sa pagboto kaugnay sa parusang bitay sa Senado. Ialay natin ang lahat ng ating mga Misa para sa kanila, hilingin sa ating ipinakong Panginoon na nag-alay ng buong buhay, katawan at dugo para sa kaligtasan ng mga makasalanan, na hipuin ang kanilang mga konsensya at akayin sila tungo sa pagbawi ng parusang bitay.

Mula sa Catholic Bishops’ Conference of the Philippines, Ika-19 ng Marso taong 2017, Ikatlong Linggo ng Kuwaresma.

+ SOCRATES B. VILLEGAS, D.D.
Arsobispo ng Lingayen Dagupan
Presidente, Catholic Bishops’ Conference of the Philippines

Ilocano

Post-Permanent Council Meeting
CBCP PAKAAMMO PASTORAL MAIPAPAN TI DUSA A PATAY

Umasidegtayon iti maikatlo a Domingo ti Kuaresma. Mabasatayo iti Ebanghelio ni San Juan ti estoria maipanggep ti babai a taga Samaria, Iti las-ud ti panagsar-sarita da Apo Jesus ken toy babai, naammoan ni Jesus ti kabibiag daytoy a babai. Nabigbig met daytoy a babai ti kinasiasinno ni Apo Jesus, nangnangruna ti pannakailadawanna a kas “sibibiag a danum” a nabayagen a tinartarigagayanna. Pinanawanna ti burnayna ket imwaragawagna maipapan ken Jesus (John 4:28]. Kas mabasa iti Umuna a Maibasa, naiturong met dagitoy nasubeg ken mawaw unay nga Israelita idiay let-ang iti maysa a bato a nagpuswakan ti danum (Exodo 17:6]. Mabalintayo nga iturong ken ipagarup a ni Kristo a naparparigat ken naitugtug-god, ket isu a mismo daytoy a bato. Manipud Kenkuana aggayus ti maka-ited biag a danum ket isu payen ti mangted ti napnuan anag ken ragsak kadagiti tattao ti Dios a madama nga agdaldalyasat iti natikag a let-ang ti gura, basol ken patay.

Ayayatenmi a kakabsat ken Kristo, saantayo koma nga ipalubos a masabidongan dagiti bubontayo kadagiti narugit ken napait a danum. Bigbigentayo koma ti kina-santo ti biag ket agtitipontayo a mangcontra ti pannakaisubli ti DUSA A PATAY (Death Penalty] ditoy pagiliantayo a Pilipinas. Ditay koma agbalin a tuleng kadagiti ikkis, sangit ken asug dagiti biktima kadagiti nakaam-ames a krimen, Kakabsattayo nga agpadpada dagiti biktima ken mangbik-biktima. Annaknatayo amin ti Dios. Maysa a karit ti panagbalbaliw iti inkam iyawis kadagiti kakabsat a nakaaramid kadagiti krimen. Ited mi kadagiti amin nga agladladingit a pam-pamilia dagiti biktima ti ayatmi, kaasi ken namnama.

Idiay Roma, nagsilaw ken nagrimat ti Koloseo (Colosseum] idi napasamak ti panangikkat a naminpinsan ti Kongreso ti Pilipinas ti dusa a patay idi Junio 24, 2006. Nailanad ti pakasaritaan ti daga a Roma nga adu dagiti tattao, kabilang dagiti narruay a Kristianos martires, a napapatay iti imatang dagiti agbuybuya idiay Koloseo. Tapno mapunas dayta a kinasipnget ti kinarang-gas, pasilawan dagiti taga-Roma ti Koloseo no adda maysa a nasion wenno daga a mangikkat ti dusa a patay, ta ngamin iladawan daytoy ti panagdur-as ti naintaoan a sibilisassion (human civilization]. Kayatna ngarud a sawen, a ti pannakaisubli ti dusa a patay ditoy Pilipinas, rakrakenna metten ti agtul-tuloy a panagdur-astayo kas tattao.

Mierkoles ti Korkorus (Ash Wednesday) idi naaramid ti maikaddua a pannakabasa (second reading) ti Linteg maipapan ti dusa a patay idiay Kongreso. Nakaladladingit ti napasamak. Nagbibinnotos dagiti lideres tayo iti baet dagiti natured a nangipukpukkaw contra ti dusa a patay. Manipud iti nabuyatayo iti television, adda pay laeng a naimaldit iti krus (+) kadagiti muging dagiti nangibitbitla nga maisubli koma ti dusa a patay. Ania ngata iti adda iti puso, isip ken kararruada? Nalipatanda ngatan ti kaipapanan ti inawatda a dapo kadagiti muging da? Dida ngata napanunot a ti botosda pabor ti dusa a patay ket maisupadi ken maisuppiat iti krus kadagiti mugingda. Awan sabali nga ibaga daytoy a krus no di ti napigsa a timek maipapan ti pammatitayo a ti Dios, gapu iti napala-us unay nga ayatna kadatayo, intedna ti bugbugtong nga Anakna tapno maisalakantayo (Juan 3:16).

Saan a mailibak nga iti naglabas, adu dagiti pagilian ti lubong a mangsur- surot ti dusa a patay. Ngem daytoy a prinsipio ti hustisia ket agbatay iti rikna a panagibales (retribution/vengeance), a kas kuna ti Linteg ni Talion, “Mata iti mata; ngipen iti ngipen” (Mateo 5:38). Binalbaliwan ni Jesus daytoy a linteg babaen ti panangisurona ti panagparbeng wenno awanan panagibales kadagiti nakaaramid iti dakes, no di ket agbatay iti kaasi. “Masapul a manangngaasikayo a kas ken Amayo a manangngaasi.” (Lucas 6:36). Di mabilang ti kaadu a nasion, kangrunaan dagiti gobierno militar, ti mangsur-surot ti prinsipio ti panagibales. Saanda a kayat ti siasinnoman a sumupiat wenno summiasi. Dida kayat dagiti maipaggarup a dadagsen ti gimong, aglalo dagiti kritikal ta kas da la lapped ti bileg dagiti agtuturay. Malagipyo no kasano ti pannakaputol ti ulo ni Juan Bautista iti ima ni Herodes Antipas wenno ti pannakailansa ni Jesus iti krus. Lagipenyo dagiti rinib-ribu a tattao a napapatay gapu laeng ti napala-us a gura dagiti agtuturay iti pammati dagitoy a tattao.

Adda met dagiti kakabsattayo a mangar-aramat ti balikas manipud iti Biblia tapno maipatay ti dusa a patay. Inkalinteganda pay ket di ti panagaramid ti krimen, ta ayunan kano ti balikas ti Dios ti pannaka- papatay dagiti adu a tattao a nagbasol. Dawatenmi mi man ti panangbasatayo a nasayaat ti Biblia ket denggentayo dagiti mensahe dagitoy a bas-basaentayo. Awan sabali nga sawen ti Biblia no di ti pannakaiparangarang ti panagayat ti Dios ditoy lubong babaen ti panangibaonna ken Jesus nga Anakna tapno laeng maisalakantayo. Kinuna ni Jesus, “Diak immay tapno waswasek dagitoy no di ket tapno ibanako ida.” (Mateo 5:17] Uray inton kaano man, saanto nga ayunan ni Jesus ket agbalin a legal ti aniaman a pammapatay. Manen, manipud iti Biblia, insalakan ni Jesus ti babai a natakkuatan a makikakaidda iti saanna nga asawa manipud iti dawdawaten dagiti tattao a pannakapapatayna. Kinarit ni Jesus ida ket kinunana, “Ti awanan basol kadakayo ti umuna a mangbato kenkuana.” (Juan 8:7) Narigattayo a marikna, uray iti baet ti nasayaat nga intension, ti epekto ti dusa a patay a kas makatubeng (deterrent) ti panagra-ira ti krimen. Kas man la ngamin nalak-laka a pannunoten ti pannakapapatay dagiti kriminal, ta isuda ti ramut dagiti adu a kinadakes iti gimong. No matay ti kriminal, nasaysayaat met ti gimong! Maysa a panunot daytoy nga ibunga ti panagtipon ti dusa a patay ken ti killo a “legal system”! Ngem marirotayo iti kastoy a panagpanunot. Kasano ngaruden dagitay tattao a napanglaw wenno nangaklon ti basol a saanda met nga inaramid? Kasano ngaruden dagiti di makabayad kadagiti nalaing nga abogado tapno maipatungpal ti hustisia? Di mailibak a no maminsan, aggiddiat ti pannakaipatungpal ti hustisia. Piman dagitay tattao nga awanan pirak wenno gaway! Piman dagiti tattao nga awanan ti “padrino” wenno napigsa a koneksion! No linteg ti masurot, kasupadi ti dusa a patay ti di mapukaw a kalintegan ti tunggal maysa iti biag (Right to Life) a nailanad kadagiti Konstitusion dagiti adu a nasion ket pinatalgedan daytoy babaen ti napirmaan a “Universal Declaration of Human Rights”.

Iyawismi ti panangikararag kadagiti agpanpanday-linteg idiay Senado ditoy Pilipinas, ta ita ket agsagsaganada ti maudi a panagbobotosda maipanggep ti dusa a patay,. Idatontayo dagiti sakripisio ti Misatayo ta masilawan koma dagiti isip ken konsensiada ket botosanda ti maminpinsan a pannakaibasura ti dusa a patay!

Manipud iti Konferensia dagiti Obispo ti Pilipinas (CBCP), Marzo 19, 2017, Maikatlo a Domingo ti Kuaresma ken Fiesta ni Apo San Jose.

+ SOCRATES B. VILLEGAS, DD
Arzobispo ti Lingayen-Dagupan
Presidente, CBCP

Kapampangan

Sulat Pastoral ning CBCP Tungkul king Parusang Kamatayan

“Pepatunayan na ning Dios ing lugud na kekatamu iniang, kabang palpikasala ta pa,
mete ya y Cristo para kekatamu.”

Kaniting katlung Domingu ning Cuaresma, sasalese ning Ebangelio nang San Juan king ing babaing Samaritana, iniang atagmuan ne cang Jesus ing “mabie danum” a keang paninasan, likwan ne ing siklu nang metung timbang danum a ibat keng balun (Juan 4:28).  Kalupa na niting babai, ding masias-a-buntuk a Israelita king mumunang pamamasa, busal ning pamangau dang danum king disyertu, dela no ning Ginu king metung a batu (Exodo 17:6).  Iting batung pispas nang Moises, anti yamo waring y Cristo mismu, ing makabitin king krus, dapot ibat keya mamagus ing danum a babie-bie, at maging dalan ning pamandalakit ning balen ning Dios king malanging disyertu ning pamikasama, pamikasala, at kamatayan, papunta king gabung a pangaku ning bie ganap.  Pakamalan ming kapatad kang Cristo, eta la sa paburen malasun deng kekatang balun king mapait a danum; panalakaran ta ya ing kabanalan ning bie at salangsangan ta ya ing parusang kamatayan.

Etamu maklak kareng kiyak da reng biktima da reng karumal-dumal a krimen.  Deng biktima at deng mamiktima parehu nong anak ning Dios.  Deng mikasala dinan ta lang pamikatagun ban makapagbayung-bie at maglarin keng pesari ning karelang pamikasala.  Kareng biktimang magmalun, miyampang tamung lugud, masabal, at kapanayan.

Ketang aldo ing parusang kamatayan pepawalan neng bisa ning Kongresu ning Pilipinas iniang a-24 ya ing Junio, 2006, misindian la reng sulu king koloseo ning Roma.  Agpang king kasalesayan, ela mabilang deng Kristiyanung martir a miparusan kamatayan ketang lugar a ita.  Mekad king kapagnasan dang mabura ing dalumdum ning dewakan a makayugne kaniting mesabing koloseo, meyapan da ring memalen ning Roma ing misindian ya iti balang ating bayung bansang manalakaran laban king parusang kamatayan.   Ing balang pamanyinding sulu karin magsilbi yang simbolu ning panyulung ning makataung sibilisasyun.  Iyatras ta ya waring pasibayu iting panyulung kapamilatan ning pamisubli king parusang kamatayan king Pilipinas?

Miyerkules ning Abu iniang deng miyembru ning Kongresu, kaibat ning kadwang pamamasa king mipanukalang-batas ning parusang kamatayan, menyambut la reng Wa kareng megbotung Ali kapamilatan ning singkasikan bosis.  Makapangilabut inyang meyakit la keng telebisyon kukulisak sang-ayun king kamatayan kabang makagulis la kareng kanwan da reng krus a abu.  Akalingwan da na kaya ing kabaldugan na niting krus?  Eda kaya penamdaman mu man ing pamisalungat ning karelang botu at ing kabaldugan da reting krus karing karelang kanwan?  Eda kaya balung iting krus tanda ne ning pamanialpantaya king Dios, a pauli ning lugud na kekatamu pinili nang idaun ing bie na para king kaligtasan tamu, kesa king akit na katang mangamate (Juan 3:16)?

Alang duda, ing parusang kamatayan malambat neng miniral kareng dakal a bansa king mabilug a yatu.  Mekad iti panalumpakan de king prinsipyu ning hustisyang ning pamagbenggansa—“mata king mata, ipan king ipan” (Mateo 5:3), a selangsangan na at pelitan Jesus king mas matas a prinsipyu ning e-pamagbenggansang dewakan king dewakan, king hustisyang makabase king lunus (Lukas 6:36).  Balu tamung king kasalesayan ing parusang kamatayan mekad maralas yang magagamit  kareng gubyernung mapanyupil anting paralan ban pigilan ing pamagrebelde, o kaya ban malagwa dong ailigpit deng tuturing dang kalaban king pamanatili da keng upayang political deng aliwa.  Anting alimbawa, misip tamu nung bakit pepatabtab ne batal Herodes Antipas y Juan a Maminyag, o nung bakit pepapaku ne king krus Pilato y Jesus.  Isipan tala antimurin deng libu-libung Kristiyanung martir a miparusan kamatayan pauli na ning kamwa da king kasalpantayanan.

Kareng taung gagamit king Bibliya ban ayunan ya ing parusang kamatayan, kailangan ta pa waring balikan king milabas nung makananu de mu namang ginamit ing Bibliya ban ayunan la reng dakal a e makataung krimen a merapat kareng tau?   Makisabi tang mayap karela ing basan de sang masalese ing Bibliya anting bagya-bagyang pamipakilala ning kaburian ning Dios keng meto-ketawan, at nung makananu yang mirenan kaganapan iti kang Cristo Jesus, ing ganap nang amanu ning Dios king meto yatu.  Dinatang ya, “e naman ban pawalan yang bias ing batas nune ban dinan yang kaganapan iti” (Mateo 5:17).  Ene sing-ayunan kapilanman Jesus ing nanu mang klasing parusang kamatayan.  Pemingwa ne itang babaing merakap mangalunya, laban karetang manyingil king bie na.  Nung “ninuman kanung alang kasalanan karela iya ing mumunang mamasibas batu king mesabing babai” (Juan 8:7).

Agyang mekad mayap la kapagnasan deng misusulung king parusang kamatayan, kapilan man epa mipatunayan ing atin ya ping mayap a epektu iti king pamanyugpu king kriminalidad.  Alang dudang mas malagwa ing iligpit na la mu deng kriminal kesa king sugpuan la reng yamut a pagmulan ning kriminalidad.   Ing parusang kamatayan at ing depektibung sistema ning batas ela mayap a kombinasyun.  Pauli na pin ning alang makataung sistemang batas a alang-depektu, maragul ing posibilidad a detang alang akarapat king bie ilang mas malagwang makatanggap kaniting kaparusan.  Detang alang pamayad abogadu, ala lang pag-asang manikwang hustisya.  Anting metung a batas, ing parusang kamatayan makasalungat ya king king prinsipyu ning batayan a karapatan ning tau king bie; iting karapatan atyu ya kareng Konstitusyon ning balang bansang megpirma king pangkabilugan a deklarasyun ding karapatang pang-tau.

Ipanalangin ta lang mataimtim deng talasulat-batas king kekatang bansa, kabang magsadya lang magbotu king parusang kamatayan king Senadu ning Pilipinas.  Idaun ta la reng anggang Misa king aldo iti para karela.  Magparalampu tamu king Ginung mipaku king krus at midaun king mabilug nang bie, katawan at daya, para king kaligtasan da reng palpikasala—ing tagkilan no sana deng karelang konsensya at paisipan nong masalese ban ene misubling pasibayu kapilan man ing batas ning parusang kamatayan.

Ibat king CBCP, a-19 ya ing Marso 2017, katlung Domingu ning Kuwaresma.

+SOCRATES B. VILLEGAS, D.D.
Arsobispu ning Lingayen Dagupan
Presidenti ning CBCP

Waray

POST-PERMANENT COUNCIL MEETING CBCP PASTORAL ON DEATH PENALTY
(Leneyte-Samarnon Translation)

“Kundi iginpakita han Diyos an iya dako nga paghigugma ha aton nga dida han magpakasasala pa kita, nagpakamatay hi Cristo para ha aton.” (Rom. 5:8)

Yana nga ika-tulo nga domingo han kwaresma, an Ebanghelyo ni San Juan nagsusumat ha aton kun tipaunan-o an babaye nga taga Samaria -dida han hin-agian niya kan Hesus an “tubig nga nahatag han kinabuhi” nga maiha na niya ginbibiniling- binayaan niya an tibud han tubig hirani han atabay (Juan 4:28). Sugad hini nga babaye, an mga bungalos nga mga Israelita dida han aton syahan nga pagbasa, hadton nagkakamatay na hira tungod han ka-uhaw didto ha kamingawan, giniyahan ngadto han bato (Exodu 17:6). Angay naton hunahunaon nga ini nga bato amo hi Hesucristo, lukop hin kasamdan ngan nagsakit dida han krus lugod nagin tuburan han tubig nga nahatag hin kinabuhi, amo ini an nakabulig han mga pinili nga katawhan han Diyos nga makatabok tikang han bangkig nga kamingawan han kasina, pakasala ngan kamatayon tipakadto han tuna nga iginsaad han kahingpit han kinabuhi. Mga kabugtuan ko kan Kristo, ayaw naton itugot nga madum-itan han lara han mahugaw na tubig; proteheran naton an kasagrado han kinabuhi ngan tindog kita alakontra han sirot han kamatayon.

Nabati kita han araba han mga biktima han mga makarimadima nga mga krimen. An mga nagin biktima ngan an nagburuhaton hini nga mga krimen aton hira kabugtuan. Hira in mga anak han Diyos. Ngadto han mga akusado gintatawag hira hin pagbasol ngan pagtadong han ira mga kasaypanan. Ngadto liwat han mga nadarahigan, iginpapa-angbit naton an paghigugma, pagpa-id, paghatag hin paglaum.

Dida han adlaw nga an sirot han kamatayon igin tikwang han Congreso han Pilipinas hadton Hunyo biente kwarto dos mil sais (June 24,2006), pinapanlaga an mga suga han Colosseum ha Roma. Nahasusumat ha kasaysayan nira kon anu kadamo han ira mga tawo, kadam-an mga kristiyanos nga martir amo in ginpamatay hito dida nga tampalasan nga inalad nga murulayan. Basi mapara an dum-it han makangingirhat ngan diri makatawo nga dagway hito nga colosseum, an mga mulupyo han Roma naghimo hini mga pitad ha maiha na nga panahon nga magpalaga han suga han colosseum ha kada nasud nga nagtitikwang han ira balaud hin pagsirot hin kamatayon. Ha kada pagpapalaga hini nga suga tigaman ini han pag-undong hin pag abante han kauswagan han katawhan. Itutugot ba naton nga ini nga pag-undong hin pag abante bawion naton pinaagi han pagsugot nga ipatuman balik an pagsirot hin kamatayon dinhi ha Pilipinas?

Hadton naglabay nga mierkules han pamuring an mga meyembro han congreso, dida han ika duha nga pagbasa mahitungod han pag-undong han balaudnon han sirot han kamatayon, nagmadinaugon an mga nauyon han balaudnon, amo an naglarang. Ha usa ka bahin, ini nga burutusay nahikikit-an ha mga telebisyon, an durudibate han mga pabor han balaudnon han pagsirot han kamatayon nasisipatan nga ha mga agtang nira, nalakra an badlis han krus nga agbon han pamuring. Nanhingalimot na ada hira han tigaman han krus? Siguro nalipat hira nga an ira pagbotos nga na-uyon hira, ngan an badlis han krus dida han ira mga agtang nasusuhi, nga unta an binadlis nga krus dako nga tigaman han pagtug-an han ira pagtuo han Diyos, kanay gugma ha aton, pinili niya nga i-ula an iya kinabuhi para han aton katalwasan, agud diri na kita mahimulag ha iya ngan mahingadto ha karat-an. (Juan 3:16)?

Diri igkakadiwara, an sirot han kamatayon in nakada na ha damo nga mga nasud ha bug-os nga kalibutan. Kasagaran, ini in ginpapatamak ngada han prinsipyo han hustisya, ha dagway han pag-antos han sirot ug parusa han kapalaran- “an mata bayaran hin mata, ngan an ngipon bayaran hin ngipon” (Mateo 5:38), diin hi Hesus iya ini gin-ayat ngan ginliwanan hin huruhitaas nga prinsipyo han diri pagbulos, kundiin an pagpa-id ug kalooy asya an punduhan han hustisya (Lucas 6:36). Maaram kita, subay ha aton kasaysaysan, kon tipaunanhu ini nga mabug-at na sirot kaudgan gingagamit hin pamunuan nga maraugdaug agud gamiton nga pamaagi hin pagpitlok han mga nariwa, o di ngani pagpukan hadton mga nakakabala-ong han larang nga politikanhon. Hunahunaon daw naton, pananglitan kon kay ano hi Herodes Antipas ginlarang nga pugutan han ulo hi Juan nga parupamunyag, di ngani kay ano nga hi Pilato iginparaysang hi Hesus. Isipa naton an yinukotyukot na mga kristiyanos nga martir nga pinanmatay tungod han dayag nga kangalas han pagtuo.

Para han mga tawo nga gingagamit an bibliya kumu panagang han sirot na kamatayon, kinahanglan pa ba nga tudlukon namon an damo nga mga krimen supak ha katawhan agud maghatag hin katadungan, pinaagi hiton bibliya? Gin-aaghat namon hira nga hubaron an baraan nga kasuratan ha igo nga pamaagi, masantop nira nga estorya ini han buhi nga pagpadayag han kaburut-on han Diyos ngadto han katawhan ha magkadirudilain nga panahon, ngan an katumanan han saad dida kan Hesucristo, an pulong han Diyos ngadto han kalibutan. “Waray ako kumanhi hin pagpara hini, kundi hin pagtuman” (Mateo 5:17). Waray hi Hesus magtutdo mahitungod hin bisan anu nga pamaagi hin pamatay nga igintutugot han balaud. Iya gin ugopan an malibog nga babaye alakonta hadton nag aaligar ha iya nga hiya in angay patayon, lugod ginhagit niya hira nga kun hin-o man an waray sala hiya an una maglabay hin bato han babaye. (Juan 8:7).

Bisan ha luyo han maupay nga panuyo-anan, an mabug-at nga sirot han kamatayon waray mapamatud-i nga epektibo ini nga pitad hin pagpuypuy han krimenalidad. Ha tinuod la, masarusayon an pagpatay han mga krimenal kaysa hin pagpuo han ugat han krimenalidad ha susyedad. An mabug-at nga sirot han kamatayon, pinadisan han matiwogtiwog nga sistema ha pamalaod in makaharadlok nga combinasyon. Bisan diin nga susyedad waray pa gud sugad hin kabaskog nga pamaagi hin pamalaod, aada gud an dako nga posibilidad nga kon hin-o pa an inosente tungod kay waray kapasidad hin pagkuha hin madepensa ha ira kasugaran, hira an kaurugan nasisirutan hini nga mabug-at na sirot han kamatayon, tungod kay waray iarakos pagkuha hin maupay nga abugado ngan hirayo an siguridad nga makatagamtam han balanse nga pagtratar. Ha balaod nga panlantaw, an mabug-at nga sirot han kamatayon, suhi gud ngan panngatadungan han prinsipyo nga gintatawag nga “principle of inalienability of the basic human right to life” o ha aton pa, supak han katungod han kada tawo nga mabuhi, ngan kada nasud aada ini hiton katukuran han ira pamunuan, diin ginkasarabutan han ngatanan an pagrespeto han kinabuhi.

Hingpiton naton an aton pag-ampo para han aton mga magbabalaud dinhi ha aton nasud ha ira pangandam hin pagbotos han sirot han kamatayon didto liwat ha senado. Pag urusa kita paghalad ha aton mga santos nga misa para ha ira, pangamuyo kita ngadto han aton Ginoo nga iginraysang ha krus kan kanay kinabuhi, lawas ug dugo igin-ula para han katalwasan han mga magpakasasala, nga hapuhapun unta an ira mga konsensya ug giyahan hira nga ibasura an mabug-at na sirot han kamatayon yana ug ha ngatanan na takna.

Tikang han Catholic Bishops’ Conference of the Philippines, 19, March 2017, Ikatulo nga Domingo han kwaresma.

+SOCRATES B. VILLEGAS, D.D.
Archbishop of Lingayen-Dagupan
President, Catholic Bishops’ Conference of the Philippines

Hiligaynon

Post-Permanent Council Meeting
CBCP Sulat Pastoral sa Death Penalty

“Apang ginpakita sang Dios ang iya paghigugma sa aton sa sini: si Kristo napatay para sa aton sang makasasala pa kita.” (Roma 5:8)

Sa sining ika-tatlo nga Domingo sang Kwaresma, ang Ebanghelyo suno kay Juan nagasalaysay sa aton kon paano ang babaye nga taga-Samaria – matapos niya mahibaluan nga yara kay Hesus ang ”tubig sang kabuhi’ nga iya ginakauhawan – nagbiya sang iya sulodlan sang tubig sa bubon (Juan 4:28). Katulad sining babaye, ang matig-a sing ulo nga mga Israelinhon sa nahauna nga balasahon, nga nagkalamatay sa kauhaw sa disyerto, gingiyahan padulomg sa isa ka bato (Exodo 17:6). Ayhan, aton maangot ining bato sa kay Kristo mismo, nga ginsakit kag nag-antus sa krus apang gikan sa iya naga-ilig ang tubig nga nagahatag sang kabuhi, kag nagapalig-on sa katawhan sang Dios agod makatabok sa mamala nga disyerto sang dumot, sala kag kamatayon padulong sa dutang ginsaad nga may kabug-osan sang kabuhi. Mga pinalangga namon nga kautoran kay Kristo – indi naton pag-itugot nga ang aton mga bubon mahiluan sang mapait nga tubig; aton itib-ong ang kasagrado sang kabuhi kag manindugan kita batok sa ”death penalty” o silot-kamatayon.

Indi kita bungol sa mga panghakroy sang mga biktima sang makangilidlis nga mga krimen. Ang mga biktima kag ang mga nagabiktima sa ila aton pareho nga mga kautoran. Ang biktima kag ang manugpigus pareho nga mga anak sang Dios. Sa nakahimo sang sala amon ginatanyag ang panghangkat sa paghinulsol kag pagkay-o sang kahalitan nga tuga sang ila mga sala. Sa mga biktima nga nagabakho, ginatanyag namon ang amon paghigugma, ang amon pagpakig- unong nga may pagkabalaka, ang amon paglaum.

Sa adlaw nga ang kasuguan nga nagamando sang silot sang kamatayon (death penalty) gindula sang Kongreso sang Pilipinas sang Hunyo 24, 2006, ang mga suga sa colosseum sa Roma ginpasiga. Ang aton maragtas nagasaysqy kon pila ka tawo – lakip na ang madamo nga mga martir nga Kristiyano – ang ginpamatay sa atubang sang madamo nga mga tumalan-aw sa sadto nga bantog-sa-kalainan nga arena o tilipunan. Ayhan sa pagpanas sang kadulom nga tuga sining indi tawhanon nga mga buhat kag nagpabantog sining colosseum, ang pumuluyo sang Roma sugod sadto ginapasanag ini nga duog tagsa ka may pungsod nga magdesisyon sa pagdula sang ila kasuguan nga nagasilot sang kamatayon o death penalty. Ang tagsa ka pagpasanag sang colosseum nagapabutyag sang kahulugan nga naga-uswag kita sa tawhanon nga pagkahamtong bilang sosyedad (advancement in human civilization). Bawion naman bala naton ang kauswagan sa tawhanon nga kahamtungan nga aton na naagum paagi sa pagpabalik sang silot- kamatayon o death penalty sa Pilipinas?

Adlaw sang Miyerkules Badlis sadto sang ang mga katapo sang kongreso, sa ikaduha nga pagbasa sang death penalty bill, naglutos sang mga nagapamatok sini nga bill paagi sa ila lamang sini nga pagsinggit sang ila pag-ugyon. Maathag nga nakuha sang kamera sang telebisyon nga ang mga kongresista nga nagasinggit pabor sa death penalty may mga marka sang krus nga abo sa ila mga agtang. Nalimtan ayhan nila kon ano ang kahulugan sang krus sa ila agtang sang sila nagpabadlis? Wala bala nila makita ang wala pagsinanto o pagsumpakilay sang ila boto kag ang mga marka sang krus sa ila agtang, nga amo tani ang isa ka mabaskog nga pagpahayag sang pagtuo sa Dios nga, tungod sa paghigugma sa aton, nagpasulabi sa paghalad sang iya kaugalingon nga kabuhi para sa aton kaluwasan, sang sa makita niya kita nga madula o mapatay (Juan 3:16)?

Wala duha-duha, ang silot sang kamatayon (death penalty) nagaluntad na sadto pa sa madamo nga mga pungsod sa bug-os nga kalibutan. Ginapakamatarong ini sa masami paagi sa prinsipyo sang katarungan nga nasandig sa pagbalosay (retribution) – “mata sa mata, ngipon sa ngipon” (Mateo 5:3), nga ginhangkat kag ginbayluhan na ini ni Hesus sang mas mataas nga prinsipyo sang indi pagbalos sang kalainan sa ano man nga buhat sang kalainan kundi ang pagbalos sining kalainan paagi sa katarungan nga nasandig sa kaluoy (Lukas 6:36). Natun-an naton sa aton maragtas kon paano ang silot-kamatayon (death penalty) sa masami ginagamit sang mga mapanghingabot nga pagdumalahan agod mapunggan ang mga pagpamatok ukon agod dulaon ang ginakabig nga mahimo mag-agaw sang ila gahum politikal. Binagbinaga, halimbawa, kon ngaa si Herod Antipas nagpugot sang ulo ni Juan Bautista, ukon ngaa si Pilato nagmando nga ilansang sa krus si Hesus. Pamalandungi kon ngaa linibo-libo ka mga martir nga Kristiyano ang ginpamatay tungod lang sang daku nga dumot sa aton pagtuo.

Sa mga tawo nga nagagamit sang Bibliya agod dampigan ang death penalty, kinahanglan pa bala namon isa-isahon ipakita kon pila pa gid ka mga krimen batok sa katawhan ang ginpakamatarong, paagi sa paggamit sang amo man nga Bibliya? Mapainubuson kami nga nagapangabay sa ila sa pagpaathag sang Balaan nga Kasulatan sang nagakaigo, sa pagbasa kag paghangop sini bilang amat-amat kag padayon nga pagpahayag sang Dios sang iya kabubut-on sa katawhan, tubtob sa iya kabug-osan nga katumanan sini sa kay Hesu-Kristo, ang maathag nga Pulong sang Dios para sa kalibutan. Siya nagkari “indi sa pagsikway sang Kasugoan kundi sa paghatag sang katumanan” (Mateo 5:17). Si Hesus wala gid nagduso sang kon ano man nga dagway o porma sang “legal killing” o pagpatay sa legal nga pamaagi. Siya nagdampig sang babaye nga nadakpan nga nagapanginlalaki batok sa mga luyag magpatay sa iya kag naghangkat sa bisan kay sin-o man sa ila nga wala sang sala nga amo ang mag- una sa paghaboy sang bato sa iya (Juan 8:7).

Bisan pa nga may mga pinakamaayo kita nga katuyuan, ang pinakamabug-at nga silot o capital punishment / death penalty wala gid mapamatud-an nga nangin epektibo sa pagtapna kag pagpugong sang krimen. Maathag nga mas mahapos nga pamatyon na lang ang mga kriminal sang sa pagsumpong sang mga ginahalinan nga ugat sang kriminalidad sa sosyedad. Ang pinakamabug-at nga silot paagi sa kamatayon (capital punishment o death penalty) kon updan sang sistema sang kasuguan nga may mga kakulangan o indi makatarunganon magadala gid sang tuman nga kalainan, bisan pa sang kamatayon. Kag tungod bisan sa diin pa nga tawhanon nga sosyedad wala gid sing makagarantiya sang isa ka sistema sang kasuguan nga wala sing kasaypanan o kakulangan, mahimo gid nga matabo nga ang mga wala sing kapital (ang mga pigado) amo ang makabaton sang silot sa gilayon tungod kay sila ang indi makasarang magkuha sang maayo nga abogado kag proteksiyon sang ila mga kinamatarong labi na ang due process ukon ang kinamatarong nga kabigon nga wala sing sala tubtob nga mapamatud-an ini. Bilang isa ka kasuguan, ang death penalty nagasupak sa prinsipyo nga ang sadsaran nga kinamatarung sang tawo nga mabuhi indi sarang makuha o mabawi sa iya (inalienability) kag ini yara gid sa halos tanan nga konstitusyon sang mga pungsod nga nagperma sa pangkalibutan nga pagpahayag sang mga tawhanon nga kinamatarong (universal declaration of human rights).

Mangamuyo gid kita sing hugot sa aton tagipusuon para sa aton mga lehislador o nagahimo sang mga layi sa aton pungsod samtang sila naga-aman sa pagboto bahin sa death penalty sa aton Senado sa Pilipinas. Maghalad kita sang mga Misa para sa ila, nga nagapangabay sa aton Ginoo nga nalansang sa krus kag naghalad sang iya bug-os nga kabuhi, lawas kag dugo, para sa kaluwasan sang mga makasasala, nga iya tandugon ang ila mga konsiyensiya kag giyahan sila sa pagsikway sing bug-os sang death penalty.

Gikan sa Catholic Bishops’ Conference of the Philippines, 19 March 2017, Ika- tatlo nga Domingo sang Kwaresma.

+ SOCRATES B. VILLEGAS, D.D.
Archbishop of Lingayen Dagupan
President, Catholic Bishops’ Conference of the Philippines

Read the source: http://cbcpnews.net/cbcpnews/cbcp-pastoral-statement-on-death-penalty/

CBCP frowns on ‘Biblical argument’ for death penalty

In a pastoral statement, the Catholic bishops renewed their appeal for lawmakers to reject the bill reimposing the death penalty in the country. ROY LAGARDE

MANILA— The Catholic Church on Sunday issued a statement objecting to supposed misinterpretations and misuse of the Scriptures to argue for the death penalty.

The Catholic Bishops’ Conference of the Philippines did not mention any politician or individual by name but said the use of the Bible to defend capital punishment is unnecessary.

“To the people who use the Bible to defend death penalty, need we point out how many other crimes against humanity have been justified, using the same Bible?” the bishops said in a pastoral letter.

“We humbly enjoin them to interpret the Scriptures properly, to read them as a progressive revelation of God’s will to humankind, with its ultimate fulfillment in Jesus Christ, God’s definitive Word to the world,” they said.

‘First to cast a stone’

According to them, “Jesus was never an advocate of any form of legal killing”.

“He came ‘not to abolish the law but to bring it to fulfillment,’” they said. “He defended the adulterous woman against those who demanded her blood and challenged those who were without sin among them to be the first to cast a stone on her.”

The pastoral statement was read in Masses across the country on March 18, third Sunday of Lent.

It is also their second statement, as a collegial body, on the death penalty in less than a year. In September 2016, the bishops issued “ethical guidelines” on the matter.

On several, recent occasions, the country’s more than 90 active bishops rallied the faithful to protest the death penalty reimposition.

No guarantee of due process

The leaders of Asia’s biggest Catholic nation also lamented how the proposed measure was approved on second reading at the House of Representatives on Ash Wednesday.

It was “ironic”, the prelates noted, that many lawmakers were shouting in favor of death with their foreheads marked with ashen crosses.

“Could they have missed out the contradiction between their vote and the crosses on their foreheads, which were supposed to serve as a loud statement of faith in the God who, for love of us, chose to give up his life for our salvation, rather than see us perish?” they added.

The CBCP again warned that capital punishment and a flawed legal system are “always a lethal mix”, adding that the poor are likely to get punished more quickly because they cannot afford a good lawyer and a guarantee of due process.

Now that the battleground for President Rodrigo Duterte’s signature kill bill has shifted to the Senate, the bishops asked the faithful to pray for the senators as they prepare to vote on the measure. CBCPNews

Read the source: http://cbcpnews.net/cbcpnews/cbcp-frowns-on-biblical-argument-for-death-penalty/

Debate: The issue of death penalty and the Catholic Church stand by Echica and Bañoc

For those who want to be enlightened on the issue of death penalty and the Catholic Church stand…

By Ramon Echica March 10 at 4:30am · INQUIRER.net

A column on the Catholic teaching on death penalty, written by Atty. Ruphil Banoc, elicited more than my cursory glance. After all, state-sponsored killing, whether it is extra judicial or within the bounds of law, has always been an emotional issue for me. Secondly, the writer is not just expressing his thoughts on death penalty but on what the Church teaches about it. I happen to be a teacher and friends are asking me to write my comments which I have verbally expressed to them. Thirdly, the writer is neither a pesky troll nor an unschooled commentator like Manny Pacquiao. For all these reasons, I decide to treat it seriously and write a full length reply.

His main contention is that the Church approves of death penalty and Catholics who disapprove of it should not carry the name of the whole Church.

But the way this point is argued is full of theological inaccuracies.

First, he argues that there can be exceptions to commandment “Thou shall not kill.” However, whether the commandment is absolute is never an issue. The Church has never taught that killing is immoral under any circumstance. For instance, the Church has always accepted that, in some situations, self-defense justifies killing. The columnist himself points this out. Rather, the bone of contention is whether execution of criminals by the State is morally justified and would constitute an exception to the fifth commandment.

If we frame the question this way, then many of the examples he cites are extremely off tangent. Pray, tell me, what has the killing of Goliath by David got to do with the death penalty? Remember, David was not yet a king then. Another irrelevant example he gives is the killing of an Egyptian by Moses. It may have been murder, but not a state-approved killing. Besides, nowhere is it written that society then approved of what Moses did. One case from the New Testament that is cited in the article is the case of Ananias and Saphira. But a more careful reading of the text reveals that, as Atty Banoc correctly writes, “they ended up dead.” It is not written that they were killed. It may have been Luke’s way of saying that their deaths show that God did not approve of their lies. Furthermore, some biblical scholars like John McKenzie opines that the story is a midrash which means that it is not a factual account but a literature aimed at teaching a lesson. In this particular story, the lesson is honesty.

In fairness, it is necessary to reiterate that Atty. Banoc never writes that these biblical examples are cases of the death penalty. Yet, these examples may mislead since they do not refer to the death penalty, which is the issue at hand.

It is undeniable of course that in the Old Testament, God seems to have approved of killing an individual or groups of people. The columnist mentions Moses’ order for the Levites to kill idolaters which resulted in the deaths of three thousand people. The story he cites does not mention that God approved of the killing and so I will help the good attorney by citing more problematic passages wherein God himself is written to have approved of the use of violence. There are stories like the plagues that hit Egypt, or the stories where God fought for Israel under the command of Joshua, where every person was destroyed as the Lord the God of Israel commanded. (Josh 10).

How do these stories reconcile with numerous passages about love of enemies and that God wills all to be saved? This question leads me to the more serious flaw in the logic of Atty. Banoc.

The columnist does not take into account the evolution of Jewish thought on God. I am referring to the evolution of the Jewish subjective interpretation of who God is, and not the evolution of God in the divine self. If we cite a biblical passage, let us take into account from which stage of the evolution of biblical thought is the verse cited. Vatican II itself says that the Old Testament, while showing us true divine pedagogy, contains some things which are incomplete and transitory (Dei Verbum 15).

To illustrate this point, let me give some examples. Even if Judaism is now strictly monotheist, such basic idea that Yahweh is the only God did not come to the Jews all at once. At first they believed that Yahweh is a God among other gods. Then they came to think that Yahweh is stronger than other Gods. It was only much later in their history that they came to the faith in Yahweh as the only God. Another example is the notion of reward and punishment. There was a time when the Jews thought that good deeds would be rewarded and evil punished ON EARTH. The interlocutors of Job who insisted that he must have done something wrong since he experienced numerous tragedies were actually representatives of orthodoxy AT THAT TIME.

If we do not take into account this evolution of thought, we can cite the bible to support ethnic cleansing, homophobia, and misogyny. The bible must be read in its historical context. If not, we are no different from fundamentalists like Manny Pacquiao.

This evolutionary understanding applies not only to the bible but to Church teachings as well. The good lawyer cites the Catechism on the Council of Trent on death penalty and then approvingly quotes a statement from a Catholic encyclopedia which states that the doctrinal decrees (of Trent) are official and authoritative teaching and cannot be revised.

The statement is wrong on at least two counts. First of all, the Catechism on the Council of Trent is not part of the official decrees approved by the conciliar fathers. There is a disconnect between the quote and the point that the Atty. Banoc wants to stress. The catechism on the council does not have the same binding effect as the decrees of the same Council. In fact, Trent dealt principally with the teachings of Luther and other reformers and any statement on death penalty in its catechism is peripheral. Secondly, it is an historical fact that there have been many revisions on the teaching of Trent. Lack of space prevents me from elaborating on any of the revisions. Just compare the Vatican II and the Council of Trent and you get what I mean. No longer burdened by polemics against the Protestants, Vatican II deepened the Church’s understanding on the Eucharist, the priesthood, the Bible, among others.

The passage of time, broader knowledge now available, and her continuing prayerful reflection on the issue, enable the Church as guided by the Holy Spirit to revise some of her past teachings. A good example is it is the teaching that outside the Church, there is no salvation which is no longer held today.

Atty. Banoc cites the Catechism of the Catholic Church 2267. But the problem is he does cite only the first paragraph which says that the Church does not exclude recourse to the death penalty. I am sure that Atty. Banoc is intellectually honest and so I guess he simply inadvertently missed the succeeding two paragraphs. The first of the two paragraphs missed asserts that if non-lethal means are sufficient to protect people’s safety, authority will limit itself to such means as these are more in keeping with the concrete conditions of the common good and more in conformity with the dignity of the human person. The second missed paragraph is in fact more telling. It says that today it is possible to render an offender incapable of doing harm without definitively taking from him the possibility of redeeming himself. Furthermore, it says that currently, the cases in which execution of the offender is absolute necessity “ARE VERY RARE, IF NOT PRACTICALLY NON-EXISTENT” (my emphasis).

Atty. Banoc advises us to read the catechism. The advice must be heeded. But let me add that we should not skip some paragraphs which are not to our liking.

Recent Popes John Paul II and Benedict XVI and the current Pope Francis have all spoken against death penalty. Consistent with Canon 2267, Pope John Paul II says that modern society has the chance of protecting itself without denying criminals the chance to reform. Pope Francis has described death penalty as contrary to God’s plan for individuals and for society and God’s merciful justice.

No one can read the statements of these Popes and still think that the current teaching of the Catholic Church approves of death penalty.

One common thread in the current teaching is that we must never give up hope on the criminal. Almost 2000 years ago, our Lord Jesus himself scandalized the self-righteous when he ate with public sinners. He asked us to leave the 99 sheep behind to search for a solitary lost sheep.

Today, many still refuse to give hope…

Catholic teaching conforms to death penalty

 
By:  @cebudailynews 10:20 PM March 2nd, 2017He (David) ran to him, stood over him, took Goliath’s sword out of his sheath, and cut off his head and killed him.” (1 Samuel 17:51)Let me point out the official teaching of the Roman Catholic Church concerning death penalty.With all due respect to other Christian sects that consider the Bible as the sole authority (sola scriptura), Catholics believe that aside from the Bible, the official teaching and pronouncement of the Church being infallible on matters of faith and morals. So let me discuss both the Bible and the Catechism of the Catholic Church on the matter.

First, let me tackle the Bible on the basic and elementary doctrine by memorizing the Ten Commandments. The fifth commandment says, “Thou shall not kill.” (Exodus 20: 13). Such order is very clear to everyone, without a need for one to enroll in higher subjects in theology.

But we know that like the law of the land, every general rule there is an exception or there are exceptions. So the question is, are there exceptions to the fifth commandment? I do not want to answer that question but rather let us let the Bible give the answer.

There are many Bible verses as regards to killings that can make us pause and meditate. To mention a few, Moses, the very person who directly talked to God at Mount Sinai and received the two tablets with the Ten Commandments written on them, killed a person (Exodus 2: 11-15). He also commanded the Levites to kill that resulted to the death of about three thousand people.(Exodus 32:1-35).

In another Bible story, a justifiable case of killing, the young David killed the giant Goliath who caused fear to the people of Israel. Such killing was brutal because when David slung a stone at Goliath that hit his forehead and broke his skull, the giant fell face downward on the ground. (1 Samuel 17:1-50)

In the New Testament, Peter confronted spouses Ananias and Sapphira who lied and did not turn over the whole amount of money to the apostles. The couple ended up dead just for that mistake (Acts 5:1-11).

Second, let me proceed to the official teaching of the Catholic Church on the matter. The Catechism of the Catholic Church, Section 2267 says, “Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.” (CATECHISM OF THE CATHOLIC CHURCH, Definitive Edition, page 606).

Also, my friend Atty. Marcelo Bacalso, former President of the Catholic Faith Defenders, shared to me the book on the Catechism of the Council of Trent, which enumerates the exceptions to the fifth commandment, “Thou shall not kill.” The following are: the killing of animals, killing in a just war, execution of criminals, killing in self-defense and killing by accident.

“The Council of Trent was an ecumenical council, that is, a general council of the whole Church. Its doctrinal decrees, therefore, are official and authoritative teaching and cannot be revised. (Catholic Encyclopedia for School and Home Vol. II page 62)

So what happened to some Catholics who insist that death penalty is against the church teachings? Are they not aware of the exceptions? It will not do them any harm if they will read the books on Catechism of the Catholic Church and the Catechism of the Council of Trent, and much more so if they read and familiarize themselves with the Bible. Or, are they just opposed to anything that President Rodrigo Duterte want to implement?

In view of the foregoing, I can say that the Roman Catholic Church is not against the death penalty. Only some of its leaders in the Philippines are expressing their opposition to the pending bill in Congress. Although they are entitled to their own opinion, but for them to invoke the name of the church is misleading and unfair to the church as a whole, even if said leaders underwent “advanced theology.”

 Read the source: http://cebudailynews.inquirer.net/124678/catholic-teaching-conforms-death-penalty

Additional Comments:

Comments
Bert Lizares

Bert Lizares Let us read CCC.

2267 Assuming that the guilty party’s identity and responsibility have been fully determined, the traditional teaching of the Church does not exclude recourse to the death penalty, if this is the only possible way of effectively defending human lives against the unjust aggressor.

If, however, non-lethal means are sufficient to defend and protect people’s safety from the aggressor, authority will limit itself to such means, as these are more in keeping with the concrete conditions of the common good and more in conformity to the dignity of the human person.

Today, in fact, as a consequence of the possibilities which the state has for effectively preventing crime, by rendering one who has committed an offense incapable of doing harm – without definitely taking away from him the possibility of redeeming himself – the cases in which the execution of the offender is an absolute necessity “are very rare, if not practically nonexistent.”68

Comments:

The traditional teaching of the Church does not exclude recourse to the death penalty if these two conditions are met:

1. The guilty party’s identity and responsibility have been fully determined

2. The Death Penalty is the only possible way of effectively defending human lives against the unjust aggressor.

If these two conditions are not met, the Church excludes recourse to the Death Penalty.

I believe these two conditions do not exist in the Philippines, therefore Archbishop Villegas is correct in opposing the implementation of the death penalty.

 

Bert Lizares

Bert Lizares Death Penalty, Capital Punishment – The Pope’s Position

It fact, it would be contrary to Church teaching to say that capital punishment is per se immoral, as some do. Rather, the Pope states that the conditions of modern society argue against it’s use in all but rare cases. It is simply becoming harder and harder to argue that a particular act of capital punishment is circumstantially necessary (the third element of a good moral act). The Pope is NOT substituting his judgment for the political prudence of those who must make decisions about when to use capital punishment. He is teaching principles and making a general evaluation about modern circumstances. Ultimately, the laity who are responsible for these judgments in political society must make them in the individual cases. In doing so, however, they have a grave obligation to apply all the principles taught by the Church to the cases before them, as taking a human life is always grave matter if done unjustly.

https://www.ewtn.com/expert/answers/capital_punishment.htm

Comment:

I also believe that Pope Francis is correct in opposing the death penalty.

VP LENI ROBREDO REVEALS PALIT ULO SCHEMES

Published on Mar 15, 2017

VP LENI ROBREDO REVEALS PALIT-ULO SCHEMES

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Catholic Bishop Thomas Tobin: “Never Vote for Any Candidate of Any Party Who Supports Abortion” http://www.pagadiandiocese.org/2016/04/25/catholic-bishop-thomas-tobin-never-vote-for-any-candidate-of-any-party-who-supports-abortion/

‘SACRILEGE COMMUNION’ – “If they continue to support candidates who espouse violence as a means to resolve conflicts” http://www.pagadiandiocese.org/2016/04/07/sacrilege-communion-if-they-continue-to-support-candidates-who-espouse-violence-as-a-means-to-resolve-conflicts/

Cebu Archbishop Jose Palma and Emeritus Ricardo Cardinal Vidal back call to examine conscience… if they agree with the candidate’s platform of violence http://www.pagadiandiocese.org/2016/04/12/cebu-archbishop-jose-palma-and-emeritus-ricardo-cardinal-vidal-back-call-to-examine-conscience-if-they-agree-with-the-candidates-platform-of-violence/

Press Statement of Archbishop Socrates Villegas contrary to the misleading if not deceptive post of GMA News Online http://www.pagadiandiocese.org/2016/04/19/press-statement-of-archbishop-socrates-villegas-contrary-to-the-misleading-if-not-deceptive-post-of-gma-news-online/

Mayor Duterte? by Archbishop Socrates Villegas http://www.pagadiandiocese.org/2016/04/15/mayor-duterte-by-archbishop-socrates-villegas/

Prospects under a Duterte Presidency: Scenario Analysis

http://www.pagadiandiocese.org/2016/05/05/prospects-under-a-duterte-presidency-scenario-analysis/

Archbishop Antonio Ledesma in Mindanao slams Duterte over killings http://www.pagadiandiocese.org/2016/05/05/archbishop-antonio-ledesma-in-mindanao-slams-duterte-over-killings/

Catholics and women against Duterte http://www.pagadiandiocese.org/2016/05/05/catholics-and-women-against-duterte/

Archdiocese of Cotabato: Circular Letter on the 2016 Elections – Cardinal Orlando Quevedo http://www.pagadiandiocese.org/2016/05/07/archdiocese-of-cotabato-circular-letter-on-the-2016-elections-cardinal-orlando-quevedo/

Cardinal Orlando Quevedo warns voters about promises of ‘change’ http://www.pagadiandiocese.org/2016/05/03/cardinal-orlando-quevedo-warns-voters-about-promises-of-change/

Archbishop Socrates Villegas: Discerning for whom to vote in the National and Local Elections – Lord guide us with your grace  http://www.pagadiandiocese.org/2016/04/13/archbishop-socrates-villegas-discerning-for-whom-to-vote-in-the-national-and-local-elections-lord-guide-us-with-your-grace/

Archbishop Socrates Villegas urges voters to use 10 commandments in choosing their candidates http://www.pagadiandiocese.org/2016/04/07/archbishop-socrates-villegas-urges-voters-to-use-10-commandments-in-choosing-their-candidates/

Archbishop Socrates Villegas to voters: Don’t be swayed by surveys http://www.pagadiandiocese.org/2016/04/06/archbishop-socrates-villegas-to-voters-dont-be-swayed-by-surveys/

Bishop Arturo M. Bastes: A Testimony during Martial Law (1973-1986) of the Marcos Regime of the Philippines http://www.pagadiandiocese.org/2016/04/15/bishop-arturo-m-bastes-a-testimony-during-martial-law-1973-1986-of-the-marcos-regime-of-the-philippines/

Irish Bishops Provide Pastoral Reflection in Lead-up to Elections: Ten questions based on Catholic Social Teaching for Catholics to ask candidates http://www.pagadiandiocese.org/2016/04/29/irish-bishops-provide-pastoral-reflection-in-lead-up-to-elections-ten-questions-based-on-catholic-social-teaching-for-catholics-to-ask-candidates/

An Assessment of the New USCCB Document Faithful Citizenship: FCFC (#34) lists “intrinsically evil acts,” and says that Catholics cannot vote for a political candidate “who favors a policy promoting” them http://www.pagadiandiocese.org/2016/01/06/an-assessment-of-the-new-usccb-document-faithful-citizenship-fcfc-34-lists-intrinsically-evil-acts-and-says-that-catholics-cannot-vote-for-a-political-candidate-who-fav/

US Bishops release latest version of ‘Forming Consciences for Faithful Citizenship,’ Catholic guide to voting http://www.pagadiandiocese.org/2016/08/12/us-bishops-release-latest-version-of-forming-consciences-for-faithful-citizenship-catholic-guide-to-voting/

Kansas bishops offer election year guidance  http://www.pagadiandiocese.org/2016/09/28/kansas-bishops-offer-election-year-guidance/

Here’s one clear and uncomplicated principle for voting: Don’t vote for pro-abortion politicians http://www.pagadiandiocese.org/2016/08/16/heres-one-clear-and-uncomplicated-principle-for-voting-dont-vote-for-pro-abortion-politicians/

THE DOWNLOAD—YOUR VOTE COUNTS – But it’s your own soul that’ll do the counting http://www.pagadiandiocese.org/2016/02/09/20527/

THE VORTEX: A TIE IS A LOSS – Maybe Catholics should concentrate more on the Faith than on politics http://www.pagadiandiocese.org/2016/03/15/the-vortex-a-tie-is-a-loss-maybe-catholics-should-concentrate-more-on-the-faith-than-on-politics/

Catholic Bishops: Voting for Candidate who supports abortion is formal cooperation with evil

Should Pope Francis get involved in politics? Of course he should   http://www.pagadiandiocese.org/2016/02/19/should-pope-francis-get-involved-in-politics-of-course-he-should/

Is Health Care a Pro Life Issue? http://www.pagadiandiocese.org/2016/02/14/is-health-care-a-pro-life-issue/

BISHOP ROBERT MCELROY GOES SOFT ON INTRINSIC EVIL: San Diego bishop says intrinsic evils don’t automatically prioritize issues for voters http://www.pagadiandiocese.org/2016/02/12/bishop-robert-mcelroy-goes-soft-on-intrinsic-evil-san-diego-bishop-says-intrinsic-evils-dont-automatically-prioritize-issues-for-voters/

WATCH: Fr. Pavone on why Catholics can’t sit out the election http://www.pagadiandiocese.org/2016/09/28/watch-fr-pavone-on-why-catholics-cant-sit-out-the-election/

Archbishop Oscar Cruz on the forthcoming elections: Principle of participation

Is Socialism Making a Comeback? – Despite Bernie Sanders’s best efforts, socialism is still as bad an idea as it ever was http://www.pagadiandiocese.org/2016/02/10/is-socialism-making-a-comeback-despite-bernie-sanderss-best-efforts-socialism-is-still-as-bad-an-idea-as-it-ever-was/

CBCP President Archbishop Soc Villegas grieved over Duterte’s cursing of Pope

“When we find vulgarity funny, we have really become beastly and barbaric as a people. When a revered and loved and admired man like Pope Francis is cursed by a political candidate and the audience laugh, I can only bow my head and grieve in great shame.”

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