PASTORAL Instruction
FOR THE FOURTH SUNDAY OF AdVENT
“PUT ON THE ARMOR OF LIGHT”
December 15, 1986
The editorial of one major
daily recently asserted that it is not the rebels but society that has to be
rehabilitated. There is much truth in that statement. We need to rebuild our
devastated economy; we need also to rebuild the Filipino spirit, which has been
devastated by years of graft and corrupt practices in public life.
We are a Catholic country.
Many, perhaps the majority of our leaders in public life (both in business and
politics), are graduates of Catholic schools. But sadly, graft and corruption
have become a way of life for far too many of our countrymen. This loss of
morals and the consequent loss of morals has resulted
in the devastation of the Filipino spirit.
Fortunately, this spirit,
which was never completely destroyed resurrected triumphantly with the February
revolution. However, we now experience the need for a continuous rebuilding of
the risen spirit until it pervades every individual and the whole fabric of
public life.
In this instruction I wish to
offer some suggestions on the relevance of our faith and religion
to the transformation of the public sphere. Of the many things I can write
about in this connection, I wish in this instruction, to deal only with two
very important subjects. I want first of all, to stress that our faith and
religion must be exercised and manifested in our public activities and
transaction. Secondly, I wish to address some words to the question of graft and
corruption.
Our faith and religion must
be exercised and manifested in our public activities and transactions. What this means is simply this: (1) While religion has
an intimately personal dimension, it is never a question only of “God and myself.” Religion is always a love triangle, because in
Christianity, love of God is inseparable from, and is manifested by, love of
one’s fellow human beings. (2) We are Christians and Catholic and Catholic always
and not only when we are praying or are in church. Our faith and religion
are not to be put in between parentheses when we go to work or recreation, or
when we engage in business and politics.
Thus, the Second Vatican
Council speaks of the “Need to transcend an individualistic morality” and
asserts that “no one can allow himself to close his eyes to the course of
events or indifferently ignore them and wallow in the luxury of a merely
individualistic morality.” Then it goes on to criticize the “kind of person who
boasts of grand and noble sentiments and lives in practice as if he could not
care less about the needs of society” (The Church in the Modern World, no.
30).
In another place Vatican II
stigmatizes as “One of the gravest errors of our time... the dichotomy between
the faith which many profess and practice of their daily lives. As far back as
the Old Testament the prophets vehemently denounced this scandal, and in the
New Testament Christ himself with greater force threatened it with severe
punishment. Let there, then, be no pernicious opposition between professional
and social activity on the one hand and religious life on the other. The
Christian who shirks his temporal duties shirks his duties towards his
neighbors, neglects God himself, and endangers his eternal salvation (Ibid., no. 43).
Let us then be, and show
ourselves to be, Christians and Catholics in our work, in our dealings with
each other, in the conduct of our business and politics. Let our Christian
principles be operative not only in our private lives, but also in the public
sphere. Let us not be Christians by profession, baptism and the reception of
the sacraments, but pagans or half-pagans in our social and public life. In
this way let us be agents of the transformation of society.
It is lay people who have the
primary and direct responsibility to bring about this transformation, because
the secular sphere — the world of business, politics, leisure and the arts — is
the special responsibility of lay people.
I wish to suggest three
special areas through which lay people can help bring about the desired
transformation. The first area is the area of motivation. Of all
persons, the Christian should be the one most deeply motivated to improve the
world in which we live. For this world is created in Christ (Col 1:16-17),
and is God’s gift to mankind. Further, we have been given the charge to
“conquer” the earth (Gen 1:28),
i.e., to use it and fashion it for the good of every human being.
Thirdly, we are asked to
desire ardently that God’s reign maybe realized on this earth which has been
defaced by our sinfulness. For the Lord taught us to pray, “Thy kingdom come on
earth as in heaven.”
Fourthly, for us who believe
in the second coming of the Lord Jesus who will bring about the ultimate
transformation of the world, the responsibility is given to prepare this world
for his coming. Even though we know that no amount of human effort will bring
about the final kingdom, nevertheless our prayers and efforts do help prepare
the earth for God’s final intervention, just as the labors of a baker prepares
the flour to become the bread of life in the Eucharist.
Let each of us renew his
Christian motivation to transform this world so that we may truly become leaven
in the midst of our fellowmen.
The second area is the area of
proficiency. Our lofty motivations cannot be a substitute for improving
and sharpening our capabilities and efficiency. Rather, these motivations
should inspire the Christian to give of his very best in any field of endeavor
he is engaged in. Our Christian motives should be matched by the perfection of
our work. Hence, the Christian employee and the Christian employer will perform
their tasks with the exactness because they are Christians. The Christian
doctor and engineer will sharpen their abilities precisely because they are
Christians. Etc. For to a Christian, a profession or work is never only “hanap-buhay” (means of livelihood); it is always “bigay-buhay” (a means of giving
life).
The third area is volunteerism.
Understandably, people today usually seek a financial recompense for any
work they do for another. However, precisely because the Christian works not
only for what he can get, but for what he can give, he will often volunteer his
services especially for the needy without seeking for any financial returns.
During these difficult times such volunteerism is not only very badly needed
but also very much appreciated. I am happy to note that this is already being
done by many. In many of our parishes there are volunteer social workers and
catechists. Many doctors, dentists and nurses occasionally offer their services
free in poor areas. Sometimes this volunteerism is promoted by civic
organizations. Such volunteerism is a very manifestation of Filipino “kawanggawa” and Christian compassion.
Let me now turn to my second major
topic, the question of graft and corruption, which has become pervasive
in our society. There can be no genuine reconstruction of our society unless we
eliminate or at least minimize graft and corruption. Evil practices in this
regard have not only burdened Filipinos with added financial costs, but have
also resulted in social inequities and demoralization.
I am aware that there are many
factors that help spawn graft and corruption. Materialism or the priority given
to the acquisition and enjoyment of material possessions is certainly one of
them. Low salaries, especially when combined with
disproportionately heavy responsibilities and social obligations is
another. One can add to these widespread tendency to
place familial interests above the interests of society, and the attitude of
many bureaucrats who look upon themselves not as civil servants but as
governing elites or distributors of favors.
Compounding our woes is the
permissive or tolerant attitude of many towards corrupt practices,
especially when they benefit from them. While theoretically most Filipinos will
condemn bribery, many will not hesitate to bribe government tax collectors or
policemen in order to be easily let off. We can examine ourselves and ask how
often we have taken advantage of personal connections in order to avoid lawful and
just burdens.
The complexity of bureaucratic
processes and the inadequacy of both internal and external controls further
make graft and corruption attractive.
But whatever be the causes or
occasions of graft and corruption one thing is sure: the first condition for
stopping or diminishing graft
is the determined will of society as reflected through its rulers
to fight graft and corruption. This fight must start from the top: our leaders,
starting with the President and her Cabinet must show themselves to be examples
of integrity in public service, and implement promptly and unbiasly
the many legal provisions already existing against graft and corruption. On the
other hand, the people themselves must not only refrain from performing corrupt
acts or inducing others to do them, but must also show their vigilance and
intolerance of graft and corruption.
Let each one resolve never to
be dishonest, never to bribe or accept bribery for the sake of gain, never to
disregard just laws and regulations for personal profit, and never to set
familial over the genuine interests of society.
Further, let honest men band
together in movements or associations fighting graft and corruption and
promoting integrity in the public service. We have an example of such a
movement in “Operation Walang Lagay.”
May there be more movements like this.
To facilitate the exercise and
manifestation of our religion and faith in public life, and to eradicate graft
and corruption, there are three things we finally need. The first is a campaign
of awareness raising or evangelization. People have to be made aware of the
situation, and to interpret it in the light of God’s word. They have to be made
aware also of their duty and ability to change prevailing evil conditions.
The second is a work of
organization. Already, for example, in many offices people have organized
themselves for regular prayer sessions and even Eucharistic celebrations. Such
capacity for organization can be extended to the struggle for integrity in
business, politics and leisure.
Thirdly, we need prayer, for
our struggle is not only against flesh and blood, but against demonic powers,
and though the spirit is willing, the flesh is often weak.
But during this Advent time,
we take courage, and we move forward with renewed hope, because we know we do
not wage our struggle alone, but with the Lord Jesus Christ, Emmanuel, God with
us through the consent of the Immaculate and most pure Virgin Mary. It is
Mary’s assistance that we seek and Jesus' strength that we rely on as we make
our Christian contribution for the rebuilding of the Philippine society.
(Sgd.) + JAIME L. CARDINAL SIN, D.D.
Archbishop of Manila
December 15, 1986
