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PostSubject: Kapampangan People Power   Kapampangan People Power Icon_minitimeApril 2nd 2008, 3:50 pm

This is from the speech of Bishop Ambo David
during the launch of "Luid Ka!", a coffeetable book about Among Ed's
struggle in Pampanga.

Among Ed & the Future of the Kapampangan People Power
Bishop Ambo S. David
Abe's Restaurant, Trinoma
29 March 2008

Kapampangan People Power Header1
Contrary to the belief of many, Among Ed did not win as governor of Pampanga because he received the full backing of the archdiocese of San Fernando, Pampanga. What he actually received from our archbishop were three formal admonitions and a final suspension of his priestly faculties, as well as a list of reasons from our Archdiocesan Presbyteral Council why he should reconsider his decision up to the last moment before he actually filed his candidacy. He also received a set of guidelines instructing him that he was not allowed to use any Church resources, venues, and personnel for his political campaign, to which Fr. Ed complied. How Fr. Ed Panlilio won at all as governor despite all odds not just with the Pinedas and Lapids but also with the Church, is part of the mystery behind the so-called "Kapampangan people power."

Prior to his entry into politics, upon the invitation of our social action center, a group of lay people in Pampanga conducted a series of multi-sectoral consultations, seriously analyzing the current state of Pampanga politics, noting the sorry state in which we were in—namely, that we were left with practically no choice for governor. (Two high-profile personalities had announced their intentions of running for governor of Pampanga: one known publicly to be the wife of the jueteng lord Mr. Bong Pineda, and the other, the son of quarry lord & former governor Lito Lapid. Every Kapampangan knew it was crazy to even dare to challenge these two candidates because they had both the money and the machinery for traditional elections, and the backing, loyalty & support of Mrs. Gloria Macapagal Arroyo. In the absence of a choice, people started talking about just choosing the "lesser evil". It was this pastoral situation that motivated the three bishops of the Archdiocese of San Fernando, Pampanga, upon the prodding of our Archdiocesan Presbyteral Council, to write a pastoral letter on the then-coming elections. Inspired by Isa 1:16-17, we entitled it "Reject evil, choose the good.") During one of those consultations, the laity asked the priests and bishops present if we could spare one of our priests, and if they could present him as an their alternative candidate. They had singled out Fr. Ed as their last prospective candidate (after all other lay prospects, had declined nomination), noting his reputation as an exemplary priest, his track record as a consistently pro-poor pastor, as former director of the best organized social action center in the country, as silent co-founder of the most successful Grameen Bank style of micro-financing in Pampanga, as the low-profile profile and soft-spoken priest who was more conspicuous than our local government officials in leading the Kapampangans to recovery after the Pinatubo eruption, and as the then-current parish priest of my hometown Betis, Pampanga. The clerics of course resisted this move, insisting that politics was a task of the laity.

To their great surprise however, Fr. Ed responded positively to the invitation, after a lot of prayer and discernment, and dared to face whatever consequence went with it. His fellow priests reminded him that politics was a dirty affair and that he risked the prospect of getting himself and the rest of the Catholic Church smeared by the grime of the usual mudslinging that goes with political campaigns. A few days before he filed his candidacy, Fr. Ed was joined by his parishioners in an overnight prayer vigil. The vigil ended with a Eucharistic celebration with him as celebrant. He had decided to run for governor so his parishioners knew it was going to be his last Mass with them. It became more tearful than a funeral Mass. It was also the last time he wore his priestly garb.

Several days later, at the Holy Thursday Chrism Mass when we renewed our priestly vows before the archbishop, Among Ed stood quietly by the San Fernando metropolitan cathedral door amongst the crowd, in lay clothes. As we processed to the altar, each priest greeted him with a subdued smile, a slight wave, or a nod, in respect for the brother we felt we had lost. It was a moving sight. An active lay Church worker approached me after that Mass and whispered to me, "Among Ed is one of our best priests. Now he is suspended from his priestly duties for making a sacrifice for us. It is so painful to accept that."

Fr. Ed's bold move so touched the imagination of the Kapampangans, the rest that was to happen was totally unprecedented in the history of our province. People from all walks of life united in support of his candidacy, produced all sorts of creative posters and streamers, contributed money, even bought campaign materials and volunteered for all tasks imaginable to make him win. They guarded his votes like they protected their own lives, and spent many sleepless nights in vigil. They stayed at the Pampanga Convention Center to monitor the canvassing of votes, praying the rosary, cheering whenever Among Ed led by a few votes, and weeping whenever he lagged behind by a few votes.

The rest, as they say, is history.


Believe it or not, most of our traditional parishes were not in forefront of that crusade. Traditional parishioners still cannot act without the blessing & approval of parish priests. It was rather the transparochial Catholic movements led by non-clerics—like the Couples for Christ, and various other charismatic communities like the Immaculate Heart, the Spirit of Love, the El Shaddai and even non-Catholic groups like members of the Born-Again & other Evangelical Christian groups, the Jesus is Lord Movement, the United Church of Christ in the Philippines, the Methodists, the Philippine Independent Church, as well as the non-government & peoples' organizations and civil society groups—that went out in full support of Among Ed, not minding all the talk about Among Ed's suspension from priestly office. It was the non-parochial laity that was unencumbered by clericalistic leadership that ironically supported the crusade of the suspended cleric. Several of our own parishes (often with their parish priest included) have been under the patronage either of the Pinedas or the Lapids, and hence did not support Fr. Ed. Those who supported him had to do it in the most discreet way possible.

I think of the Among Ed phenomenon of Pampanga as an experience that is replete with lessons worth sharing to people like yourselves who seem to take people power seriously. To elaborate my point, allow me to draw some thoughts from a recent book by Ronald Rolheiser, entitled "Secularity and the Gospel" (New York: The Crossroad Publishing Company, 2006, pp. 19-21.)

Rolheiser tells us in this book how the Missionary Oblates of Mary Immaculate carried out a series of symposia with the objective of drawing up a new missiology, and with four basic aspirations in mind. Among them he cites the belief that "what is most needed right now to inspire us as missionaries within secularity is a re-inflaming of the romantic imagination within religion." I think that is exactly what Among Ed has done for the faith in Pampanga. Strangely, his defiance of Church law did not strike a negative chord at all in people because they were also aware of the more serious defiance that he had dared to take up vis-ŕ-vis the powerful political patrons of Pampanga. Even his removal of the priestly garb was seen by some—not as an act of disobedience but rather—as a reminder of Jesus removing his cloak to wash the dirty feet of his disciples. In short, his heroic courage bore with it a strongly romantic character we haven't seen or experienced for a very long time now.

It is one thing for priests to get people to express their zeal for the faith at Mass and parish activities, and another thing to get people to act it out in a political exercise intended at fighting corruption and getting a good candidate to win and to set an example in good governance. Fr. Ed succeeded in doing both.

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PostSubject: Re: Kapampangan People Power   Kapampangan People Power Icon_minitimeApril 2nd 2008, 3:50 pm

Prior to Among Ed's crusade, priests in Pampanga were generally perceived as pro-jueteng, despite the fact that only about 25 out of 124 priests openly flaunted their friendship with—and support for—the Pinedas of Lubao. This should explain to you why Archbishop Cruz gripes about the absence of a Pampanga chapter for his "Krusada ng Bayan Laban sa Jueteng". Perhaps the good former archbishop of Pampanga suspects that we have all been bribed by the jueteng lord. He does not know of course, about the extent of our own underground crusade against jueteng in our province, which happens to be the jueteng capital of the country (and where an anti-jueteng crusade is a matter of life and death, not just a matter of media publicity). And so we did not even find it necessary to argue with Archbishop Cruz over the matter.

Rolheiser says—and I hope you don't mind that I quote him at length, because I cannot say it better than he does—"Good theology stimulates and inflames the intellect. Thomas Aquinas and Bernard Lonergan add that it also helps to move the will. The heart needs to have some intellectual vision. Good ideas play no small part in any healthy change. Thus, the Christian community is always in need of good academics. As history shows, every time the Church has compromised on its intellectual tradition, seeing it as unimportant, it has paid a heavy price. Good, sound, abstract, academic theology is perennially the great corrective within church life and spirituality."

"More recently," he continues, "we have been blessed with an abundance of good theology. It is hardly the academy of theology that is weak at the present moment. The last thirty to forty years have produced (literally) libraries full of wonderful books on scripture, church history, liturgy, dogmatics, moral theology, spirituality, and pastoral practice. We are not lacking for solid ideas." he says.

What Rolheiser thinks we are lacking however, is "fire, romance, aesthetics, as these pertain to our faith and ecclesial lives. What needs to be inflamed today inside religion is its 'romantic imagination'…" He insists that "solid ideas and solid programs alone are… not enough. We need someone to 're-inflame the romantic imagination of Christianity', a new Francis, a new Clare, a new Augustine, a new Thomas More, a new Ignatius, a new Therese of Lisieux."

Rolheiser also says the same thing about vocations to the priesthood and religious life. He says, "More than strategies of recruitment, we need 'new romantic fire'." He proceeds to cite romantic figures among the religious of the past few decades like Thomas Merton, Mother Teresa, and Sister Helen Prejean and asks why one stirs up vocational romance more than another. Rolheiser also cites the explanations proposed by both conservatives and progressives over the graying and the emptying of Churches in the western world. He recognizes that there is some truth in all the reasons they propose but insists that "Among other things, we lack a romantic ideal for our faith and church lives. We have too little idealistic fire left…. We need to re-romanticize faith, religion, and church and give people something beautiful with which to fall in love."

Ours is a Church of saints and martyrs, of great prophets and visionaries,
of poets and artists, of healers and mystics, preachers and adventurous missionaries always breaking new frontiers. Ours is a movement that began with a motley group of Galilean fishermen who abandoned their boats and their nets to become "people-fishers" and to follow a romantic dreamer who made them believe in a world better than the one we're living in, and which he called the reign of God. Ours is a religion that crosses the great divide between the human and the divine, the profane and the sacred, between the world and God, drawing its deepest convictions from the belief that life can be lived "on earth, as in heaven" (in Tagalog: Dito sa lupa, para nang sa langit…).

On that fateful night before he was arrested, our founder ate his last meal
with his friends, asking them to do it again "in memory of him." And look, it has been close to two thousand years now and we're still doing the same romantic gesture over and over again, gathering together around that subversive memory until "kingdom come".

I find it utterly strange that we should feel a sense of inadequacy before
professionals who make us feel so outdated and irrelevant when they speak about their corporate managerial experience forgetting that we have existed as a corporation for the past twenty centuries now, relying, not on paid employees but on sheer volunteerism. At the end of the day, if the Church is to survive and carry on with her mission as a corporate Christ to a world that is still paralyzed by the madness of sin and death, what we need are men and women who share in the opposite madness of our romantic messiah, dreamers whose passion and idealism is as unquenchable as the burning bush that drove Moses to confront the Pharaoh of Egypt. And the educators, the formators, the teachers, and the mentors must make sure that what they give to their students are not harmless concepts or ideas but the same subversive memory of Christ. What we are to give are not cold and lifeless dogmas but fire, a profoundly erotic love, romantic ideals to live for, and above all, a person to die for.

Among Ed gave up the "institutional priesthood" to give way to a more romantic expression of the priesthood. He acceded to what I often call a 'kenosis' (or a self-emptying act) which is at the core of our Biblical understanding of the "priesthood" of Christ. (People often forget that Jesus of Nazareth was a layman who was even very critical of the institutionalized temple priesthood of first century Judaism. The only NT writing that refers to him as a "priest" is the letter to the Hebrews, and only in the allegorical sense.) I am therefore not surprised when I hear Among Ed being interviewed on TV and saying that as far as he is concerned—even in his state of suspension from priestly faculties, he remains very much a priest and considers what he is doing as no less priestly.

If you ask me now, how, in my opinion, I would describe or characterize what my brother priest, Among Ed, has embarked on; I have only this to say. Among Ed has gone into the uncharted waters of a very unique kind of mission or apostolate. I call it "the evangelization of politics". Is it possible at all?

This, by the way, is the central concern of the new political party founded by Nandy Pacheco called "Ang Kapatiran". In the terrain of contemporary Philippine politics, they remain as a voice in the wilderness. Among the candidates for any electoral position they've fielded so far, only one has won—a city councilor in Olongapo named John Carlos De los Reyes. The reasons are of course very obvious—is it possible at all to reconfigure Philippine politics from within? Can advocates of a new kind of politics push for their advocacies by infiltrating a political system that is totally configured to the old paradigm of patronage politics? Are they not bound to just get eaten up by the system?

Fr. Ed has succeeded in getting in, thanks to people power. I'd like to believe that people who rallied behind him are themselves advocates of a new kind of politics. You will read about many of them in that coffee table book. They have even formed a broad coalition of civil society groups called the Kapampangan Coalition Inc., whose own understanding of politics has been challenged by many factors and recent developments. Among them, let me just cite the following challenges:

  1. The fact that Among Ed is there all right, but all by his lonesome—totally isolated from the provincial board and the League of Pampanga Mayors (who are in a head-on collision course with Among Ed's kind of politics.)
  2. The fact that the moves to unseat him through recall, recount, or requiem remain real.
  3. The fact that despite Among Ed, jueteng continues to thrive in Pampanga, and Among Ed is practically helpless about it. His own request for an anti-jueteng provincial police chief has remained unheeded.
  4. The fact that even Among Ed's efforts to safeguard quarry revenues from corruption so as to get them to be utilized for the common good have been thwarted by the provincial board's unanimous move to the contrary.
  5. The fact that Among Ed is practically rendered as a lameduck governor by a provincial board that refuses to approve his budget and the appointment his staff.
  6. The fact that Among Ed does not have the political machinery nor the political party that can realistically back up his reform program.
  7. The fact that Among Ed enjoys the support only of some in the national media, and hardly any in the local media.
  8. The fact that Among Ed's own supporters among the civil society have been bogged down by issues having to do with the wisdom of keeping some controversial members of his staff.
  9. The fact that the unresolved bribery issue involving the money bag with 500K given to Among Ed at Malacanang has put Among Ed in a direct collision course with GMA, and specifically, with Congressman Mikey Arroyo who has all the Pampanga mayors at his beck and call.
The Bible tells us, "No one puts "new" "wine" into old wineskins; otherwise, the wine will burst the skins, and the wine is lost, and so are the skins; but one puts "new" "wine" into fresh wineskins." (Mark 2:22) The most that Among Ed can do is really to get the wineskins of old politics to burst so that we are left with no choice but to produce new wineskins that can contain new wine. Let me end with that parable and leave its application to the Pampango civil society—that alone can take the initiative of producing the new wineskins of new politics after the old wineskins have burst. Thank you.
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PostSubject: Re: Kapampangan People Power   Kapampangan People Power Icon_minitimeApril 2nd 2008, 4:42 pm

Prof. Randy David's Remarks at the Launching of the Book “Luid Ka!”
Feb. 24, 2008
Betis Church Grounds, Guagua, Pampanga


I congratulate the authors and the publisher of this lovely book. And I am very honored to be invited as a speaker at its launching. This book is more than just a colorful documentation of the citizens’ movement for good government that jelled around the improbable candidacy of a Catholic priest, Among Ed, for the governorship of Pampanga in the 2007 election. I like to think of this book as a celebration of the recovery of the Kapampangan self-esteem, of pride and will to greatness, after decades of demoralization and helplessness to which many of us have been consigned in the face of unremitting misrule by corrupt and incompetent leaders.

It is perhaps fortunate and fitting that “Luid Ka” is being launched on the 22nd anniversary of the Edsa I People Power Revolution. The coincidence is an important reminder to us that the history we make at the local level is an integral part of the larger tapestry of the Filipino nation’s achievements. It is also a way of telling us that whatever we do at the local level may not amount to much unless we can once and for all correct the bigger systemic dysfunction at the national level. We cannot ignore the looming crisis in the national government. How the crisis at that level is ultimately resolved will also determine the long-term course of politics in our province.

The wider national significance of Among Ed’s campaign in the early months of 2007 was not immediately apparent to many of us until much later when Pampanga politics took center stage in the national media. Wherever I spoke in Metro Manila or in remote provinces, I was surprised that people who knew that I was Kapampangan would come up to me to mumble their good wishes and express their solidarity for Among Ed, and, often, even to fork out a few pesos from their wallets as a token contribution to a worthwhile quest they could identify with. Among Ed’s quixotic candidacy generated so much good will among a broad range of sincere Filipinos everywhere that I began to wonder if people’s interest in Among Ed was not a result of the fact that Pampanga also happens to be the president’s home province, and that the gubernatorial race was therefore seen as a proxy fight against an unpopular president.

Yet, ironically, as I recall, the significance of Among Ed’s candidacy was deliberately kept local. It was as if the two politicians he was running against had nothing to do with the president, and that the core issues in the campaign were limited to jueteng and lahar and nothing more. Today, six months later, the picture hopefully is clearer – that provincial politics forms an integral link in the chain of traditional politics which extends from the farthest barangay to the corridors of Malacanang. To be able to break that chain and begin an enduring campaign of reform nationwide, we must start somewhere. I have always believed that the weakest link in the web of traditional politics – the point where decisive intervention can produce the most surprising results – is at the local level.

We have seen that people power may succeed in overthrowing regimes, but it does not necessarily produce good government. Good government is the product of painstaking organizing at the level of the community. More than sheer anger, what it demands is the awakening of the spirit of greatness in every citizen. The spirit of greatness is in great abundance in our shores. But perhaps, what has been lacking is the spark of madness that compels individuals like Among Ed to decide suddenly to leave their comfort zones and risk everything in the name of an idea. I think this is what happened here in our province in the months leading to the May 2007 election. Now we know that all it takes for the rest of us to momentarily forget ourselves is for one person’s fire to rekindle our dormant spirits in a moment of seeming helplessness.

As I leaf through the rich pages of this wonderful book, I realize that this is really what this book seeks to preserve in memory -- that we, our generation, did not lose hope, and never gave up the nation-building project of our ancestors even when holding our hands up in surrender seemed the most logical thing to do.

But we all know that as important as it may be, moral courage is never enough. To build a fire, we need more than a spark. We need fuel, a constant wind, and an occasional stoking to keep a fire going. The fire can die any time, its embers easily appropriated by those who specialize in the making of passive fuel: charcoal. They will wait patiently until the fire has exhausted itself. Then they take over as if nothing happened. This is what can happen in 2010 – the old habits are quickly restored, and the enemies of reform are once again safely ensconced in their positions.

We can prevent this from happening if we don’t abandon the fire, if we don’t hasten its exhaustion by our bickerings, if we stay focused on the real goal – which is the cooking of the meal we have promised our people. We will not succeed in this if we leave the fire untended, or if we stop supplying the fuel, in the false belief that our task is finished because we have elected the ideal cook. Among Ed cannot do it alone. Indeed, no one can do it alone. The campaign during the election was nothing but a spark, nothing but an occasion to bring us together, to make us work together so that in the process we might discover our talents, our resources, and our weapons. Beyond that, we have to organize ourselves into something less spontaneous and more enduring, less quirky and more consistent, less transient and more abiding. We must organize ourselves not only for the here and now, but especially for tomorrow and beyond the boundaries of our province. Only in this way can our social reform efforts bear fruits and be truly worth memorializing.

It is natural, especially after an unexpected victory, for disenchantment to seep into the thinning ranks of a reform movement. There is no cure for it – except the capacity for patience and generosity, which we must all find in our hearts if we are to consecrate ourselves to the ideal of good governance of which, whether we like it or not, we have become its unlikely stewards. In a sense, for reformers, winning can often be more difficult than losing. So much is expected of Among Ed and the movement he has catalyzed. People tend to forget that he is only one of the many elected public officials of the province. He wields no absolute powers. He must work with the other elected officials even as he pushes the agenda of reform. He has no choice but to work within the political culture he seeks to transform. This is the difficult part. Traditional politics can either swallow you or neutralize you – even before you can deliver the first blow. We must all do our part; this is not just one man’s crusade.

I am happy to be here on this rare occasion. My only regret is that everything I have come here to say, I could only say -- not in Kapampangan -- but in a borrowed language. Dacal pung salamat.
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PostSubject: Re: Kapampangan People Power   Kapampangan People Power Icon_minitimeApril 7th 2008, 10:25 am

Malinis at matapat na pamumuno ngunit maraming ayaw sa kanya.

Lalo na ang mga Trapo na apektado ng kanyang mga pamamalakad. Sana maraming tao pa rin ang sumuporta sa kanya sa harap ng mga mga pagsubok.
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Kapampangan People Power Empty
PostSubject: Re: Kapampangan People Power   Kapampangan People Power Icon_minitime

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