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Duterte hits back at Catholic Church after clerics tried to undermine drug war

Philippines President Rodrigo Duterte’s newfound support for homosexual marriage is a move which could politically checkmate a perennial opponent.

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Philippines President Rodrigo Duterte has apparently switched his position on the issue of homosexual marriage, in a move which is a clear challenge to the power of the Catholic Church, whose leaders have opposed Duterte from the moment he took office.

Duterte has been known to have very poor relations with the Catholic Church as clerics have spoken out in opposition to Duterte’s war on drugs and related violent drug criminals.

From the point of view of a secular leader, the drug war has been instrumental in helping to reduce crime, cutting off an important funding source for terrorists like the ISIS affiliated Maute group, as well as helping to make Philippines a safer place for international investors, including those from China and Russia.

Philippines masters the art of “win-win” at APEC summit in a geo-economic triumph for Duterte

A recent report from the US media outlet Forbes, whose editorial line has often been critical of Duterte, could not help but praise economic successes achieved in Philippines due to Duterte’s reforms.

The Forbes article stated,

“The Philippines economy grew at an annual 6.9% in the September quarter of 2017, the strongest growth since the third quarter 2016. That’s slightly above China’s third quarter annual growth, which grew 6.8% in the third quarter of 2017, that country’s weakest pace of expansion since the fourth quarter of 2016.

For 2017, the Philippines economy is expected to advance between 6.5 to 7.5%, and occupy the position of the world’s 10th fastest growing economy, according to the World Bank.

GDP Annual Growth Rate in Philippines averaged 3.72 percent from 1982 until 2017, reaching an all-time high of 12.40% in the fourth quarter of 1988 and a record low of -11.10 percent in the first quarter of 1985, according to Tradingeconomics.com.

While growing faster, the Philippines economy has also been getting better. The trade deficit narrowed to USD 1.91 billion in September of 2017 from USD 2.02 billion in the same month a year earlier. Non-performing loans dropped down to 1.8%, as business access to bank lending improved. And the debt-to-GDP ratio edged lower, while that ratio, for other Asian countries including China, soared.

The Philippines’ economy has been helped by a stable macroeconomic environment, tax reforms, market liberalization, brisk infrastructure spending, and a revival in the global economy.

Equity markets have yet to take notice. The iShares MSCI Philippines Index rose 0.44% well below that of China and Vietnam”.

The Duterte Revolution: The President of Philippines considers further reforms

As part of creating a wider political, social and economic revolution in Philippines, many of the old guard have been at odds with Duterte and this includes many prominent figures in the Catholic Church in Philippines.

While Duterte’s revolution has not been one that has involved Constitutional reforms, as many still hope for, Duterte’s accomplishments remain seismic in terms of turning around the geo-political fortunes of the country and creating an atmosphere that will create increased prosperity for generations to come, as Duterte has embraced the prospect of forming an integral part of China’s One Belt–One Road trade and commerce superhighway.

President Duterte’s South China Sea agreements represent the new model for cooperation in South East Asia

In spite of his sustained popularity, the Catholic Church has been a prominent critic and Duterte has not hidden his anger. He has furthermore, blown the whistle on corruption within the religious body.

In January of this year Duterte said about the Catholic Church,

“I challenge you now. I challenge the Catholic Church. You are full of shit. You all smell bad, corruption and all”.

The President also stated,

“You criticise the police, you criticise me. For what? You have the money. You are all crazy … when we were making confessions to you, we were being molested. They are touching us. What is your moral ascendancy, religion? What is the meaning of it?”

In the above speech and in a further speech in June of this year, Duterte also accused religious officials of graft, accepting bribes and individually reprehensible behaviour among leading clerics. 

Today, Duterte effectively put Catholic Church officials on notice in saying the following before a rally in his home city of Davao,

“I said I am for [same] sex marriage if that is the trend of the modern times,” adding, “If that will add to your happiness, I am for it.

Why impose a morality that is no longer working and almost passed. So I am with you”.

Duterte’s shift in position on this issue should be viewed in the wider trend of nations whose governments seek to exercise independence vis-a-vis the Catholic Church and other religious bodies.

In Ireland, the relaxation of laws involving Catholic red-lines such as medical abortion, homosexual relations, as well as divorce and marriage laws, was seen as ushering in an age where a country that was once among the poorest in western Europe, experienced a large scale economic boom.

Today, in Saudi Arabia, Muhammad bin Salman is attempting to diminish the power of influential Wahhabi clerics in an effort to realise the economic reforms he is pushing for as part of his Vision 2030 initiative.

Going back further in history, English King Henry VIII’s creation of his own Protestant Church of England in order to obtain a divorce, was seen as an implicit step that ushered in the English Renaissance whose leading literary figure was Shakespeare.

What all of this shows is that leaders and governments that wish to embark on wide ranging reforms which are often viewed with scepticism or outright opposition from figures within the traditional religious establishment, often must cross various “moral red lines” drawn by clerics, in order to assert their political authority.

In societies where religious institutions and political institutions work under the guise of a reciprocal relationship, such matters are less pronounced. This is true of most Orthodox countries where national co-equal Patriarchs form the highest authority of a single Orthodox church. This is contrasted with the ecclesiastical organisation of the Catholic Church, where the penultimate authority over all Catholics lies in Rome.

Likewise, in the Islamic Republic of Iran, Shi’a clerics form an important advisory role in government, but these clerics are local Iranian citizens who do not answer to any formal body outside of the country.

The local-versus international model is of course not a guarantee of lessening schisms between religious and political leaders.

The Saudi model while internal, is essentially a parallel system between local Wahhabi clerics and the local monarchy. While typically, the Saudi monarchy and Wahhabi clerics have acted in ways which are mutually acceptable to one another, in the case of Crown Prince Muhammad bin Salman, a clear clash of interests is taking place and like contemporary Irish leaders and Duterte today, Salman is promising to enact “moderate Islam” in order to weaken the power of clerics over Saudi politics, thus threatening to break a centuries old alliance.

Saudi Crown Price Mohammad bin Salman calls for “moderate Islam” in the Wahhabi Kingdom

President Duterte is therefore following a long trend of asserting personal secular authority by offering concessions to groups whose goals are opposed by a powerful religious institution which is at odds with the political leader in question.

In this sense, Duterte has taken a page out of the books of many successful leaders who want their country to regain independence from antagonistic clerical bodies. Hence, there is nothing revelatory about Duterte’s statement, it is essentially an attempt to assert his authority in a way that if seen through at a legislative level, might make the Catholic Church regret opposing Duterte’s anti-drug campaign.

In short, because the Catholic Church crossed Duterte’s red line, he is now going to cross a major red line of the Catholic Church. By saying that such a move is within the thinking of “modern” trends, it is clear that Duterte sees his overall platform as that which is best suited for a brighter future for Philippines, while that of the Catholic Church is something which represents a past which Duterte is rapidly changing.

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The Discarded Wisdom of America’s Founders

The great rule of conduct for us in regard to foreign nations is in extending our commercial relations, to have with them as little political connection as possible.

Eric Zuesse

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A good example of the discarded wisdom of America’s Founders is George Washington’s Farewell Address to the nation, delivered by him not orally but instead solely in printed form, published in Philadelphia by David C. Claypoole’s American Daily Advertiser, on 19 September 1796, and distributed to the nation. The following extended excerpt from it is the most famous part of it, and is being blatantly raped by today’s U.S. Government, and therefore it might indicate the necessity for a second American Revolution, this one to disown and throw out not Britain’s Aristocracy, but America’s aristocracy. America’s Founders had done all they knew how to do to conquer Britain’s aristocracy, and they embodied in our Constitution all that they knew in order to prevent any aristocracy ever from arising in this nation; but the Founders clearly had failed in this their dearest hope, because a domestic U.S. aristocracy has arisen here and destroyed American democracy, as this nation’s Founders had feared, and as Washington in this document effectively affirms — and, by these words, proves — to have happened (they’ve taken over this country, in and by both of its Parties, and so we have here a profound and scathing, blistering, criticism of today’s American Government):

Observe good faith and justice towards all nations; cultivate peace and harmony with all. Religion and morality enjoin this conduct; and can it be, that good policy does not equally enjoin it? It will be worthy of a free, enlightened, and at no distant period, a great nation, to give to mankind the magnanimous and too novel example of a people always guided by an exalted justice and benevolence. Who can doubt that, in the course of time and things, the fruits of such a plan would richly repay any temporary advantages which might be lost by a steady adherence to it ? Can it be that Providence has not connected the permanent felicity of a nation with its virtue? The experiment, at least, is recommended by every sentiment which ennobles human nature. Alas! is it rendered impossible by its vices?

In the execution of such a plan, nothing is more essential than that permanent, inveterate antipathies against particular nations, and passionate attachments for others, should be excluded; and that, in place of them, just and amicable feelings towards all should be cultivated. The nation which indulges towards another a habitual hatred or a habitual fondness is in some degree a slave. It is a slave to its animosity or to its affection, either of which is sufficient to lead it astray from its duty and its interest. Antipathy in one nation against another disposes each more readily to offer insult and injury, to lay hold of slight causes of umbrage, and to be haughty and intractable, when accidental or trifling occasions of dispute occur. Hence, frequent collisions, obstinate, envenomed, and bloody contests. The nation, prompted by ill-will and resentment, sometimes impels to war the government, contrary to the best calculations of policy. The government sometimes participates in the national propensity, and adopts through passion what reason would reject; at other times it makes the animosity of the nation subservient to projects of hostility instigated by pride, ambition, and other sinister and pernicious motives. The peace often, sometimes perhaps the liberty, of nations, has been the victim.

So likewise, a passionate attachment of one nation for another produces a variety of evils. Sympathy for the favorite nation, facilitating the illusion of an imaginary common interest in cases where no real common interest exists, and infusing into one the enmities of the other, betrays the former into a participation in the quarrels and wars of the latter without adequate inducement or justification. It leads also to concessions to the favorite nation of privileges denied to others which is apt doubly to injure the nation making the concessions; by unnecessarily parting with what ought to have been retained, and by exciting jealousy, ill-will, and a disposition to retaliate, in the parties from whom equal privileges are withheld. And it gives to ambitious, corrupted, or deluded citizens (who devote themselves to the favorite nation), facility to betray or sacrifice the interests of their own country, without odium, sometimes even with popularity; gilding, with the appearances of a virtuous sense of obligation, a commendable deference for public opinion, or a laudable zeal for public good, the base or foolish compliances of ambition, corruption, or infatuation.

As avenues to foreign influence in innumerable ways, such attachments are particularly alarming to the truly enlightened and independent patriot. How many opportunities do they afford to tamper with domestic factions, to practice the arts of seduction, to mislead public opinion, to influence or awe the public councils? Such an attachment of a small or weak towards a great and powerful nation dooms the former to be the satellite of the latter.

Against the insidious wiles of foreign influence (I conjure you to believe me, fellow-citizens) the jealousy of a free people ought to be constantly awake, since history and experience prove that foreign influence is one of the most baneful foes of republican government. But that jealousy to be useful must be impartial; else it becomes the instrument of the very influence to be avoided, instead of a defense against it. Excessive partiality for one foreign nation and excessive dislike of another cause those whom they actuate to see danger only on one side, and serve to veil and even second the arts of influence on the other. Real patriots who may resist the intrigues of the favorite are liable to become suspected and odious, while its tools and dupes usurp the applause and confidence of the people, to surrender their interests.

The great rule of conduct for us in regard to foreign nations is in extending our commercial relations, to have with them as little political connection as possible. So far as we have already formed engagements, let them be fulfilled with perfect good faith. Here let us stop. Europe has a set of primary interests which to us have none; or a very remote relation. Hence she must be engaged in frequent controversies, the causes of which are essentially foreign to our concerns. Hence, therefore, it must be unwise in us to implicate ourselves by artificial ties in the ordinary vicissitudes of her politics, or the ordinary combinations and collisions of her friendships or enmities.

Our detached and distant situation invites and enables us to pursue a different course. If we remain one people under an efficient government, the period is not far off when we may defy material injury from external annoyance; when we may take such an attitude as will cause the neutrality we may at any time resolve upon to be scrupulously respected; when belligerent nations, under the impossibility of making acquisitions upon us, will not lightly hazard the giving us provocation; when we may choose peace or war, as our interest, guided by justice, shall counsel.

Why forego the advantages of so peculiar a situation? Why quit our own to stand upon foreign ground? Why, by interweaving our destiny with that of any part of Europe, entangle our peace and prosperity in the toils of European ambition, rivalship, interest, humor or caprice?

It is our true policy to steer clear of permanent alliances with any portion of the foreign world; so far, I mean, as we are now at liberty to do it; for let me not be understood as capable of patronizing infidelity to existing engagements. I hold the maxim no less applicable to public than to private affairs, that honesty is always the best policy. I repeat it, therefore, let those engagements be observed in their genuine sense. But, in my opinion, it is unnecessary and would be unwise to extend them.

Taking care always to keep ourselves by suitable establishments on a respectable defensive posture, we may safely trust to temporary alliances for extraordinary emergencies.

Harmony, liberal intercourse with all nations, are recommended by policy, humanity, and interest. But even our commercial policy should hold an equal and impartial hand; neither seeking nor granting exclusive favors or preferences; consulting the natural course of things; diffusing and diversifying by gentle means the streams of commerce, but forcing nothing; establishing (with powers so disposed, in order to give trade a stable course, to define the rights of our merchants, and to enable the government to support them) conventional rules of intercourse, the best that present circumstances and mutual opinion will permit, but temporary, and liable to be from time to time abandoned or varied, as experience and circumstances shall dictate; constantly keeping in view that it is folly in one nation to look for disinterested favors from another; that it must pay with a portion of its independence for whatever it may accept under that character; that, by such acceptance, it may place itself in the condition of having given equivalents for nominal favors, and yet of being reproached with ingratitude for not giving more. There can be no greater error than to expect or calculate upon real favors from nation to nation. It is an illusion, which experience must cure, which a just pride ought to discard.

—————

Investigative historian Eric Zuesse is the author, most recently, of  They’re Not Even Close: The Democratic vs. Republican Economic Records, 1910-2010, and of  CHRIST’S VENTRILOQUISTS: The Event that Created Christianity.

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Bruce Ohr Texts, Emails Reveal Steele’s Deep Ties to Obama DOJ, FBI

There are indications that the FBI knew that Steele was in contact with the media before the bureau submitted the first FISA application.

The Duran

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Authored by Sara Carter via SaraCarter.com:


A trove of emails and handwritten notes from Department of Justice official Bruce Ohr exposes the continuous contact and communication between the DOJ attorney and anti-Trump dossier author Christopher Steele, according to notes and documents obtained by SaraACarter.com. The emails and notes were written between 2016 and 2017.

The notes and emails also reveal that Ohr was in communication with Glenn Simpson, the founder of the embattled research firm Fusion GPS, which was paid by the Hillary Clinton campaign and DNC to hire Steele.

In one of Ohr’s handwritten notes listed as “Law enforcement Sensitive” from May 10, 2017, he writes “Call with Chris,” referencing Steele. He notes that Steele is “very concerned about Comey’s firing, afraid they will be exposed.” This call occurred months after FBI Director James Comey testified before the House Intelligence Committee and revealed for the first time that the FBI had an open counterintelligence investigation into President Donald Trump’s campaign and alleged collusion with Russia.

Steele is also extremely concerned about a letter sent from the Senate Judiciary Committee asking Comey for information on his involvement with Steele. Grassley sent 12 questions to Comey regarding the bureau and Steele’s relationship and wanted all information on any agreements they had during the investigation into alleged Russia-Trump collusion. Grassley also wanted to know if the FBI ever verified any of the information in Steele’s reports.

In Ohr’s notes from May 10, 2017, he goes onto write that Steele is concerned about a letter from the Senate Intelligence Committee, writing:

“Asked them 3 questions:

  1. What info (information) did you give to the U.S. govt (government)?
  2. What was the scope of yr (your) investigation?
  3. Do you have any other info that would assist in our question?”

SaraACarter.com first reported this week text messages between Steele and Ohr, revealing that Steele was anxious about Comey’s testimony and was hoping that “important firewalls will hold” when Comey testified.

Those text messages in March 2017 were shared only two days before Comey testified to lawmakers.

The House Intelligence Committee revealed in their Russia report earlier this year that Steele–who was working for the FBI as a Confidential Human Source (CHS)–had shopped his dossier to numerous news outlets in the summer of 2016.  According to the report, the FBI terminated Steele after discovering that he was leaking to news outlets, breaking a cardinal rule by the bureau to not reveal ongoing investigations and information to the media.

However, there is growing concern that the FBI was well aware that Steele was in contact with media outlets about his dossier before the FBI applied to the Foreign Intelligence Surveillance Court for its first warrant in the fall of 2016 to conduct surveillance on former Trump campaign volunteer advisor, Carter Page.

There are indications that the FBI knew that Steele was in contact with the media before the bureau submitted the first FISA application…

“There are indications that the FBI knew that Steele was in contact with the media before the bureau submitted the first FISA application and that question needs to be resolved,” said a congressional official with knowledge of the investigation.

The documents from March 2017, reveal how concerned Steele is with Grassley’s committee and the letter from the senator’s office seeking answers from Steele on the dossier.

In June 2017, Steele tells Ohr,  “We are frustrated with how long this reengagement with the Bureau and Mueller is taking.  Anything you can do to accelerate the process would be much appreciated.  There are some new, perishable, operational opportunities which we do not want to miss out on.”

In October 2017, Steele notes that he is concerned about the stories in the media about the bureau delivering information to Congress “about my work and relationship with them.  Very concerned about this.  People’s lives may be endangered.”

And in November 2017, Steele, who is trying to engage with Robert Mueller’s Special Counsel, writes to Ohr saying, “we were wondering if there was any response to the questions I raised last week.”

Ohr responds by saying, “I have passed on the questions (apparently to the special counsel) but haven’t gotten an answer yet.”

Steele then says,  “I am presuming you’ve heard nothing back from your SC (special counsel) colleagues on the issues you kindly put to them from me.  We have heard nothing from them either.  To say this is disappointing would be an understatement!  Certain people have been willing to risk everything to engage with them in an effort to help them reach the truth.  Also, we remain in the dark as to what work has been briefed to Congress about us, our assets and previous work.”

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College offer courses on ‘queering’ children, the Bible

US Colleges are teaching students to “queer” Christianity and religion in general.

Campus Reform

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Authored by Celine Ryan via Campus Reform:


This school year, students across the country will attend courses on “Queering the Bible,” “Queering Childhood,” “Queering Theology,” and similar topics.

Students at Pomona College in Claremont, California, for instance, will have the opportunity to enroll in a brand new course titled “Queering Childhood,” which will examine “the figure of the Child and how this figuration is used by politics, law, and medicine to justify continued cultural investment in reproductive heteronormativity and productive ablebodiedness.”

The course description explains that students will examine the childhoods of “queer and crip children,” as well as “childhoods against which the figure of the Child is articulated,” with reference to work related to “gender studies, childhood studies, disability studies, and queer theory.”

Colleges are not only attempting to “queer” childhood, they are teaching students to “queer” Christianity and religion in general, as well.

This fall, Eugene Lang College will offer a course titled “Queering and Decolonizing Theology,” where students will explore topics such as “the sexual ethics and ritualization found in the S&M community,” and “transgender Christs.”

“Christian theology is often depicted as a violent colonial force standing in particular opposition to LGBTQI lives. However, over the last 30 years people of faith, activists, and theorists alike have rediscovered what is queer within Christianity, uncovered what is religious within secular queer communities, and used postcolonial theory to decolonize lived religious practices and theologies,” the course description asserts.

According to the college, the course “explores secular philosophies of queer and postcolonial theory as well as their critical and constructive application to religion,” focusing on topics like “the sexual ethics and ritualization found in the S&M community, transgender Christs, and the mestiza (or mixed) cultures of Latin America.”

Similarly, students at Harvard Divinity School will be able to attend a course on “Queer Theologies, Queer Religions” this fall, which will explore the “project of ‘queer theology’” and how it relates to “larger aspirations of queer religion or spirituality in America.”

In this course, students will begin by “sampling the efforts to revise traditional Christian theologies in order to accept or affirm same-sex loves.” After that, they will move on to examining “forgotten possibilities in historical engagements between advocates of homosexual rights and established religious bodies (chiefly churches and synagogues).”

“We will consider the boundaries between queer theology and queer theory or between it and other political theologies,” the course description explains.  “We will test the boundaries of ‘Christianity’ while considering the varied forms of queer religion outside familiar religious institutions—in spirituality or spiritualism, in magic or neo-paganism, in erotic asceticism.”

Swarthmore College students, meanwhile, will survey “queer and trans* readings of biblical texts” during a course titled “Queering the Bible,” which will introduce them to “the complexity of constructions of sex, gender, and identity in one of the most influential literary works produced in ancient times.”

“By reading the Bible with the methods of queer and trans* theoretical approaches,” the description promises, “this class destabilizes long held assumptions about what the [B]ible—and religion—says about gender and sexuality.”

The University of San Francisco is also getting into the act with a course on “Christian Feminist Theology” that aims to “develop an understanding of how feminist scholarship provides one fruitful means towards reappropriation of central Christian insights about God.”

The course will facilitate “critical reflection upon the experience of God, and insights from feminist thought,” according to the description.

In a similar vein, students enrolled in the University of Pennsylvania’s “Gender, Sexuality, and Religion” course “will read religion through a variety of feminist and queer theory lenses- exploring the key characteristics of diverse feminist analyses of religion, as well as limits of specific feminist approaches.”

“In this course we will learn about women’s and men’s rituals, social roles, and mythologies in specific religious traditions,” the course description explains. “We will also look at the central significance of gender to the field of religious studies generally, with particular attention to non-binary genders.”

To that end, the course will address questions such as “How important are the gender differences in deciding social roles, ritual activities, and spiritual vocations?” and “How does gender intersect with nationality, language, and politics?”

Campus Reform reached out to each of the schools mentioned in this report for additional comment on the courses in question, and is currently awaiting responses. This article will be updated if and when any of them provide a statement.

Follow the author of this article on Twitter: @celinedryan

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