Quaccheri e cristiani non evangelici senza chiesa

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Grazie amico degli Amici

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from Italy

Il Signore passò davanti a lui, e gridò:
“Il Signore! Il Signore!
Il Dio misericordioso e pietoso,
lento all’ira,
ricco di bontà e fedeltà,
che conserva la sua bontà fino alla millesima generazione,
che perdona l’iniquità, la trasgressione e il peccato,
ma non terrà il colpevole per innnocente;
che punisce l’iniquità dei padri sopra i figli e sopra i figli dei figli, fino alla terza e alla quarta generazione!”
(Es. 34, 6-7)

PS: Puoi donare per confermare i domini di 6 nostri siti e le due pec. Non abbiamo fondi 8 per mille come gli altri o contributi pubblici come i cattolici e valdesi (anche per le scelte indirette! Un vero scandalo dei protestanti e cattolici).

Aiutaci con un bonifico bancario dunque

Ecco IBAN di Maurizio Benazzi, animatore blogger CRISTIANO senza chiesa IN ITALIA e NORD AMERICA,:
IT 22W0305801604100571954856 di Che Banca!

For Europa as Sepa system: MICSITM1 (XXX optional only if request)

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Info point – Telefono/fax 0039 0331 641844 o 392/1943729 anche Whatsapp
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skype maurizio.benazzi email maurizio_benazzi@libero.it

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QUAKER TESTIMONY: PEACE We are a people that follow after those things that make for peace, love, and unity; it is our desire that others’ feet may walk in the same, and do deny and bear our testimony against all strife, and wars, and contentions that come from the lusts that war in the members, that war against the soul, which we wait for and watch for in all people, and love and desire the good of all. Margaret Fell, 1660Real victory can only be gained by love. Ham Sok-Hon, 1901-1989The catch is, we can’t love God without loving our neighbor: whoever is next to us at the moment in time. We have to love, really love with the same love we feel pouring into and loving us. Some are easy to love… The love we feel loving us is as much for those who wound and betray us, and for those we perceive as “enemies”, as it is for ourselves. This love is for the lost and the broken; the cantankerous, ugly, and lonely; yes, and even the brutal, the murderous, and cruel. If we are to love God we must love them as well, not for their cruelties, but for the hidden Seed that would live and grown in them. We, who are loved with a love that will not let us go, are to let that same love flow through us into the world.Carol Reilley Umer, 1994In our religion (Quakerism) we believe that for peace to be lasting, you have to start on the healing process because healing lays the ground for creating peace in the country. Peace will depend on the healing that takes place. If we plant the seeds of healing then the seeds of violence will not take root.David Niyonzima, 2012 Violence lies not so much in action as in a state of mind: it is ultimately the violence of the heart rather than of the body which damages us.Adam Curle, 1995 And here I was led into a close laborious Enquiry, whether I, as an Individual, kept clear from all Things which tended to stir up, or were connected with Wars, either in this Land or Africa; and my Heart was deeply concerned, that, in future, I might in all Things keep steadily to the pure Truth, and live and walk in the Plainness and Simplicity of a sincere Follower of Christ. And, in this lonely Journey, I did, this Day, greatly bewail the Spreading of a wrong Spirit, believing, that the prosperous, convenient, Situation of the English, requires a constant Attention to divine Love and Wisdom to guide and support us in a Way answerable to the Will of that good, gracious, and almighty Being, who hath an equal Regard to all Mankind: And, here, Luxury and Covetousness, with the numerous Oppressions, and other Evils attending them, appeared very afflicting to me, and I felt in that which is immutable, that the Seeds of great Calamity and Desolation are sown and growing fast on this Continent: Nor have I Words sufficient to set forth that Longing I then felt, that we, who are placed along the Coast, and have tasted the Love and Goodness of God, might arise in his Strength; and, like faithful Messengers, labour to check the Growth of these Seeds, that they may not ripen to the Ruin of our Posterity. John Woolman 1763 Peace is not the absence of war but the absence of fear, which is the presence of justice.Ursula Franklin 1921-2016 Conscientious objection is not a total repudiation of force; it is a refusal to surrender moral responsibility for one’s action.Kenneth C Barnes, 1987Peace is a gift, but it does not come magically through our passivity. Only in our faithful response to God’s call do we receive God’s peace.Sandra Cronk, 1942-2000The tenderness of nature, and the integrity of manners, which are driven away or powerfully discountenanced by the corruption of war, are not quickly recovered and the weeds which grow up in the shortest war, can hardly be pulled up and extirpated without a long and unsuspected peace. Jonathan Dymond, 1824I lived in the virtue of that life and power that took away the occasion of all wars and I knew from whence all wars did rise, from the lust, according to James’s doctrine [James 1:22–25]. I told them I was come into the covenant of peace which was before wars and strifes were. George Fox, 1651Modern Quakerism, affected by the prevailing trends of our time, has lost much of this inwardness. Activity continues to increase. Outward peace is sought as never before but men search less intently for the inward peace which is both source and goal of outward peace. Howard Brinton, 1934 John Woolman in a testimony before a Meeting of English Friends suggested that if they were to attain the right true ends of peace they must travel four roads — The Damascus Road with its drawings, concerns the awakenings; The Jerusalem Road, a journey requiring conscience and a complete commitment to a rightly fashioned life; The Jericho Road with its action and service in the cause of one’s belief; and The Emmaus Road, the way of true fellowship with one’s fellowman. Damascus was the oldest continuously existing city in the world. It was the scene of Paul’s conversion. It was also an oasis of living green between the Lebanon range and the desert. Mohammed refused to go there, saying when asked for a reason, “I shall have to go to heaven when I die; so why should I enter Damascus now.” Jerusalem, then sacred to Jews, Christians, and Mohammedans alike, stood on two rocky hills. Enclosed by walls, and pierced by eight gates, it was difficult to reach. Jericho was always being sacked and rebuilt, requiring incessant activity to stay in the same place. The Emmaus Road — a not much traveled road on which the Apostles communed together, reasoned, and discovered their religious insights. It was here, Luke reports, that the Apostles discovered Jesus as one “who was a prophet mighty in deed before God and all the people.” Friends have traveled these adventuring roads with respect to many phases of human existence. They have spoken truth to ecclesiastical power and have been able to develop and maintain a religious amity that is at once peaceful and peace-promoting. They have been inventive in their ability to survive without creed and strangling theology. They have spoken truth to political power and have been able to maintain the dignity of a precious religion in having their views on oath-taking and military service accepted as individual and religious rights that should not be impaired. They have established, and in some instances kept open, channels of international peace when governments have failed to do so. They have spoken truth to tribal power which permitted the exploitation of racial and ethnic groups and have thereby promoted the causes of racial peace and human dignity. They have spoken truth to economic power, and have taken stands on the exploitation of human labor, the manufacture of armaments, and the profits derived from each. And they have spoken truth to their Meetings, causing members to act within the spirit of the Society in matters of membership, marriage, education and other problems of the social order. All of these have been great testimonies to the witnesses of peace and its abiding nature. These facts do illustrate that Friends can achieve peace once they are so minded. They further indicate that a peace witnessing once projected and sustained does not last for all time. There is ever the urgency that the cause of peace must remain under the watchful care of Friends concerns. Thus, today, the cause of peace may be observed in noting that there remains a need for demonstrating the peace testimony in the relations between church and state here in Philadelphia, in the United States, and throughout the world. The peace truth must again be demonstrated to political power as the increasing demands of the military order are superimposed on the normal activities of citizenship. Does this warrant more precise political action in a Friendly manner? Truth must be spoken to the prejudicial and discriminatory aspects of tribal power wherein racial and ethnic groups continue to experience social indignities and denials that are creating new human disunities in Africa, Asia, and the United States. The demonstration of this truth must be based on the fact that the nearer we come to making men free of the disabilities we have heaped upon them, the more closely our actions will affect our own private lives. The difficult witness lies ahead. Friends have been wary in speaking truth to economic power. Are there no problems? Or are these problems of economic peace too close for comfort? No matter what our answer we may find a leading in the historic experience of our Society. Ira De Augustine Reid, 1958 The life of society desperately needs this warmth of giving and receiving. Everywhere we see sociability without commitment or intimacy, and especially in our towns, intense isolation and loneliness. We see human energy that should be creative and loving deflected into activities that are coldly power-seeking; we see love inhibited, frustrated, or denied, turning into its opposite—into ruthlessness and aggression.London Yearly Meeting, 1961 If we desire a society of peace, then we cannot achieve such a society through violence. If we desire a society without discrimination, then we must not discriminate against anyone in the process of building this society. If we desire a society that is democratic, then democracy must become a means as well as an end. Bayard Rustin, 1969 If we are committed to the Lamb’s War and engaged in nonviolent force, Jesus’ command to love enemies is an inescapable demand on us. However difficult, this command is a must! If we cannot practice reconciling love toward enemies, we not only are not fit to engage in the Lamb’s War, but we are also not worthy of experiencing his transforming presence and power in our lives. I must bear personal witness to the fact that just as the act of forgiveness is a gift of sheer grace so is the act of loving our enemies. I find it extremely hard to practice such love. I am tender toward those who try but fail at it. By the same token, I am jubilant and my faith in the Lamb’s War is confirmed when I observe someone actually loving an enemy or an oppressor. It is well to remember in such difficult circumstances that Jesus has promised he will not lay on us such heavy burdens or tasks without giving us the grace and strength to carry them out. T. Canby Jones, 2005 War is not inherent in human beings. We learn war and we learn peace. The culture of peace is something which is learned, just as violence is learned and war culture is learned… Peace cultures thrive on and are nourished by visions of how things might be, in a world where sharing and caring are part of the accepted lifeways for everyone. Elise Boulding, 1999In my adolescence I loved Whittier’s hymn “Dear Lord and Father of Mankind” and especially the lines “take from our souls the strain and stress and let our ordered lives confess the beauty of thy peace.” On the other hand, because by genetic inheritance and childhood conditioning I am a thinker and doer, another hymn appealed to me. This prays “not for ever by still waters would we idly rest and stay, but would strike the living fountain from the rocks along our way.” Conflict indeed, but a healthy diversity of ideas which challenged me to find the balanced path. Ruth Watson, 1997We must expand our peace testimony, making it more inclusive, more comprehensive. It is much too narrow, ordinarily encompassing only ‘direct violence,’ that observable, intentional physical or mental violence unwanted by the victim, whether an individual or a collective (e.g., a nation). The major prevailing violence is ‘systemic or institutional violence,’ which in reality appears to lead to or to cause or to facilitate ‘direct violence,’ which is usually what we mean when we use the term ‘violence.’ However, that is only one minor meaning. Hence, we cannot afford to be merely nonviolent but must be ‘anti-violent,’ as we are ‘anti-war.'” Harold Weaver, 2008 ‘Facing Unbearable Truths’In the age when the atom has been split, the moon encircled, diseases conquered, is disarmament so difficult a matter that it must remain a distant dream? Philip Noel-Baker, 1959 The only way we will gain respect is by showing it to others, even those we disagree with. The only way we will gain love is by giving it to others, even those we disagree with.Tom Fox, 2005 Be patterns, be examples in all countries, places, islands, nations wherever you come; that your carriage and life may preach among all sorts of people, and to them; then you will come to walk cheerfully over the world, answering that of God in everyone; whereby in them you may be a blessing, and make the witness of God in them to bless you.George Fox, 1656

A bit of U.S. Methodist history in response to the question ‘Did enslavers get communion (the outward “Lord’s Supper”)?”Yes, but very briefly the Methodists closed communion to enslavers, but only for a few short months. In the early 1780s the very new and fast growing Methodist Church in the U.S. was an anti-slavery denomination. John Wesley in England was solidly anti-slavery since 1774. U.S. leaders like Francis Asbury, Freeborn Garrettson, Thomas Coke, Harry Hosier and Richard Allen were also anti-slavery. At the December 1784 “Christmas Conference” the new church choose to make slaveholding an expellable offense. It was a historical moment of social transformation when abolition seemed possible and even likely. Under Methodist discipline new converts would have one year to manumit any enslaved people they continued to hold in bondage. In Virginia (the most populous state in the USA in both total people and enslaved people) a new 1782 law made manumission a simple process. The Methodists had strongly pushed for this new law! Meanwhile communion would be “closed” to enslavers who failed to follow church discipline. Sounds like a good start, right? This new “closed communion” provision was immensely controversial. Virginian evangelist Jesse Lee and others pressured Francis Asbury and Thomas Coke to back away from ‘closed communion’ and sadly he agreed, ending ‘closed communion’ in 1785 after less than six months. Within two decades Methodists had two books of discipline – an anti-slavery text for North and another text silent about slavery for the South. Black clergyman Richard Allen left the Methodists to form the African Methodist Episcopal Church. And Harry Hosier, known as ‘Black Harry’ who had been the Methodist best evangelist was made to stop preaching. On his death bed John Wesley wrote strongly against slavery, yet without ‘closed communion’ these sentiments had no force. The new Methodists church failed on the one thing that mattered most, choosing the chimera of rapid church growth over obedience to God’s truth (Acts 10:34-35). It’s a tragic history. Like the incredible Azusa Street revival in 1905 in Los Angeles at the peak of “Jim Crow”, a new ‘mixed multitude’ was called by God into existence to be a people, yet within a short time the pernicious idol of white supremacy corrupted both the Methodists and the Pentecostal churches nearly as soon as they began…

Jim Fussel

20.06.2021 – Madrid, Spain – Juana Pérez Montero

This post is also available in: Spanish

The colours of Western Sahara flood the centre of Madrid, calling on Spain to fulfil its obligation as an administering power
(Image by @dgvilustracion)

This Saturday, 19 June, saw the closing of the March for the Freedom of the Sahrawi People, with a demonstration that brought together tens of thousands of Spaniards and Sahrawis to demand that the government of Pedro Sánchez assume the obligation that Spain has as the administering power of Western Sahara, “not only to protect its citizens, but to facilitate the development of a referendum of self-determination so that the territory ceases to be the last colony of Africa”.

The arrival in Madrid has been the end of weeks in which marchers from all over Spain have travelled the country denouncing the conflict that the Saharawi people are living and recalling the historical debt of Spain, which handed over part of the Saharawi territory to Morocco in 1975, with the promise – based on agreements signed with the approval of the United Nations – of a referendum of self-determination, which has never been carried out. Occupied territories, in which the Alaouite monarchy systematically violates human rights while plundering the natural resources that belong to the Saharawi people.

The demonstration ended at the Puerta del Sol, where Spanish political and trade union representatives, as well as the Saharawi Delegate for Spain, Abdulah Arabi, addressed those present, ending the event with the reading of the Manifesto of the March.

The Manifesto was read by the singer and composer, feminist and defender of human rights, Cristina del Valle, after which she claimed the fundamental role of women (of the National Union of Saharawi Women) in the camps and the solidarity of Cuba with the Saharawi people.

Transcript of the Manifesto

Western Sahara, a former Spanish province, has been in exile, repression and occupation for 45 years, without having been given a solution in accordance with international law. Spain, as the administering power, has the obligation, not only to protect its citizens, but also to facilitate the holding of a referendum on self-determination so that the territory ceases to be the last colony in Africa.

Faced with the current situation of war, caused by the violation of the “ceasefire” by Morocco, and the silence of the Spanish Government, and the evasion and abandonment of its political and historical responsibility since 1975; all this, with the complicity of the UN, who looks the other way while human rights are systematically violated in the area occupied by Morocco, the associations, groups, organisations and civil society in general, who subscribe to this document, declare the following:

We express our strongest condemnation of the new aggression perpetrated by the Moroccan army against the Saharawi population, as well as our total rejection of the unacceptable behaviour of the Spanish Government in the face of the worrying events in Western Sahara.

We urge the Spanish Government to fulfil its obligations as the administering power of the Saharawi territory pending decolonisation so that the Saharawi population can gain access to their freedom and independence and, in turn, we demand that the Spanish Government immediately cease the sale and donation of arms to the Moroccan army.

We denounce the crimes against humanity committed by Morocco in the Occupied Territories of Western Sahara and the ongoing harassment and brutality with which the Moroccan apparatus of repression treats the Saharawi civilian population, activists and journalists. We therefore call for the urgent intervention of international human rights observers, the International Committee of the Red Cross and the Office of the UN High Commissioner for Human Rights to guarantee the fundamental rights of the Saharawi population.

In the same vein, we request the mediation of the Spanish government so that the Saharawi prisoners, many of whom are unjustly sentenced to sentences of between 10 and 30 years, and even life imprisonment, are released as soon as possible.

We also urge Spanish companies to stop their plundering activity in Western Sahara, not only because it contravenes international law, but also because the only legitimate owner of these resources and their legal representative is the Saharawi population, whose fundamental rights are being trampled upon.

For all these reasons, we demand from the Spanish Government coherence and firmness in its defence of International Law and the support and respect for the legitimate right to freedom of the Saharawi people, as well as the formal recognition of the diplomatic status of the Polisario Front, as the sole and legitimate representative of the Saharawi Arab Democratic Republic.

Through this manifesto, we ask civil society and its organisations to join this march for the freedom of the Saharawi people, for dignity, political and historical debts and, above all, for solidarity between peoples.

Photos of the demonstration 

#MarchaSaharaui 19052021 MadridIMG_0094
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Potrebbe essere un'immagine raffigurante il seguente testo "Firing a $70,000 missile from a $28,000,000 drone flying at a cost of $3,624 per hour to kill people in the Middle East living on less than $1 per day. 500 We live in a country where if you want to go somebody, there's remarkably little discussion about how much it might cost. But then you have a discussion about whether not we can assist people who are suffering, then suddenly we become very cost-conscious. Prof. Andrew Bacevich HUMAN REFORM POLITICS force for positive change"

20.06.2021 – Mountain Province, Philippines 

Stop Environmental Plunder, Start Ecosystem Restoration: Lingap-Canada Celebrates 2021 World Environment Day
Painting Credit: Lily Ramos Burrows


By Genevieve Balance Kupang

   Dagami Daytoy exposed the problems experienced by the locals due to the impact of the Didipio Mine in Nueva Viscaya, Philippines. Documentary Film Credit:  Noni Abao

 “Ecosystem Restoration” is this year’s theme for the UN World Environment Day (WED). Pakistan in partnership with the UN Environment Programme (UNEP) hosted the 2021 WED. This year (the second year of the Covid 19 pandemic), jumpstarts the UN Decade (2021-2030) of Ecosystem Restoration, a measure exhorting stakeholders to be ingenious and resourceful in restoring what had been annihilated, and destroyed by untenable damaging large-scale extractive industries, illegal logging, dynamite and over-fishing, irresponsible disposals of hazardous wastes, harmful use of toxic chemicals for agriculture, industries and informal sectors, among other human unsound environmental activities. Ecosystem Restoration can only be possible if actors Stop Environmental Plunder (SEP).  Pillagers are urged to SEP and join all concerned global citizens to Start Environmental Restoration (SER). SEPSER then is an apt move if we are to work with the United Nations, Church-based organizations, government agencies, NGOs, and civic movements for the healing and restoration of Mother Earth for the present and future generations.

Lingap-Canada Spearheads the WED Celebration

 The Learning for Interdependence and Global Awareness of the Philippines-Canada (Lingap-Canada) celebrated the World Environment Day last June 5 (Edmonton MDT), and June 6, 2021 (Philippine time). It kicked off with a video reflection of the song “Masdan Mo Ang  Kapaligiran” by Asin, a Filipino folk-rock band. The first event highlight was the showing of a documentary film Dagami Daytoy (This is Our land) directed by Noni Abao,  a human rights worker who toiled in the Cagayan Valley Region where he made short documentaries.

Dagami Daytoy exposes the story of the Indigenous Peoples’s campaign against mining by OceanaGold Corporation [OceanaGold or OceanaGold (Philippines), Inc. or OGPI], an Australian-Canadian corporation which started to operate in 1994 on their ancestral lands in Didipio, Kasibu, Nueva Vizcaya, Philippines. The Provincial Governor, local governmental units (LGU), Church leaders, academe, NGOs, and like-minded citizens have joined the campaign appealing to the National Government NOT to renew the agreement for the mining. The documentary is truly relevant for commemorating World Environment Day and for motivating Filipino Canadians and other Canadians to be in solidarity with the campaign of Indigenous Peoples and other Filipinos seeking environmental justice and building a sustainable society. Aside from the non-renewal of the Financial and Technical Assistance Agreement (FTAA) between the OceanaGold and the Philippines, concerned citizens demand also that OceanaGold make way for the restoration of ecosystems ravaged at the mining site.

The documentary film won 2nd prize in the 2020 Yale Environment 360 Video Contest and the Grand Prize in the 2020 Gawad Cultural Center of the Philippines Para sa Alternatibong Pelikula at Video (for Alternative Film & Video).

Forum on the Mining Issues of Didipio, Kasibu, Nueva Viscaya, Philippines

 Expressions of exhortation from the people urging OceanaGold to leave the place and for President Duterte to side with the peoples of Didipio and not OceanaGold.  Credit:  Noni Abao

 Ecosystem Restoration can only be possible if stakeholders STOP the plunder of the environment like the harmful and destructive operations of mining. So, another highlight of the event was the addresses given by the resource persons Rev. Fr. Vicente Tiam and Ms. Heather McPherson, MP during the forum. Fr. Tiam is the chairperson of the Alyansa ng Novo Vizcayano para sa Kalikasan (ANVIK) [Alliance of Nueva Vizcayans for the Environment] Nueva Vizcaya, Philippines while Ms. McPherson is a Member of Parliament for Edmonton Strathcona, Canada.

  Fr. Vicente Tiam, Chair of the Alyansa ng Novo Vizcayano para sa Kalikasan (ANVIK) addresses the participants at the forum of Lingap-Canada. Photo credit: Chris Cates

Fr. Tiam has been heading the network of environmental advocacy groups in his province, many of which are church-based, civic groups, and academic institutions. He gave an update on the campaign to prevent the FTAA renewal of the Didipio Gold and Copper Mine and the implications of the years of presence of OceanaGold that has taken up tons and tons of gold, copper,  and other minerals, but in the process damaged the agricultural farms of the place’s inhabitants and compromised their water supply. Fr. Tiam expressed that mining also brought about social conflict among relatives and friends in the community. The degradation of forests and violations of human rights are further consequences of the presence of OceanaGold.

On June 20, 2019, the Financial and Technical Assistance Agreement (FTAA), the legal permit issued by the government for OGPI’s mining enterprise expired. And so, the present Governor Carlos Padilla spearheaded the drive to call for the non-renewal of the  FTAA. Since Oceana Gold has no legal basis to operate, then they were supposed to be stopped from bringing in machinery parts and fuel. Governor Padilla made an executive order mandating the barangay council of Didipio, together with the two active anti-mining organizations of Didipio, the DESAMA and SAPAKKMI put up two checkpoints and prevent OceanaGold to operate illegally.

According to Fr. Tiam, the checkpoints became the living symbol of the people’s vigilance and activism, demanding the departure of Oceana Gold from their barangay. OceanaGold contested the legality of the checkpoint and it filed a case against the Governor and barangay officials. They lost at the Regional Trial court level. They appealed to the Court of Appeal and again lost their case.

ANVIK did their best to lend support to the people as they repeatedly met with them in Didipio and in Bayombong when they came down for meetings. Fr. Tiam continued to say that “there were two instances of physical confrontation relative to the people’s struggle. One was in April 2020 when a group of police personnel violently dispersed the people who were manning the checkpoint and trying to prevent the entry of fuel tankers. It was the executive secretary of  Malacanang who authorized the entry of diesel fuel, allegedly for de-watering activities in the mining site. The consequence of this confrontation was the filing of charges by the police at the municipal trial court in Kasibu.  And again, last November 2020, another police-led operation forced the entry of diesel fuel for the same reason. And why dewatering? It is because OceanaGold uses water from the nearby river which it channeled to the mining site for their operational use.    Another notable occurrence is the recent suspension of the barangay captain of Didipio, Mr. Erenio Bobola and four of his council members, all against the continuance of mining by OceanaGold. The suspension order was issued by the Sangguniang Bayan of Kasibu and duly signed by the municipal mayor. The five concerned are appealing their suspension with Sangguniang Panlalawigan of the province of Nueva Vizcaya.”

Accordingly, the officers and members of ANVIK were not spared from adversity. A couple of weeks ago, Fr. said that there were tarpaulins plastered in many places in the towns of Kasibu, Bambang,  Kayapa, Bayombong and Solano. The face of one of the ANVIK members and ANVIK itself was mentioned as communist front and NPA sympathizers. Fact is, according to Fr. Tiam, that they are non-ideological, and they are peaceful and harmless environmental defenders. Fr. Tiam had this to say: “I as a priest am just carrying out the mandate from Pope Francis as contained in his encyclical “Laudato Si” the care for our common home. The Pope himself mentions the negative impact of greedy mining companies who degrade our forests for selfish gains and in the process compromise the well-being of future generations of Filipinos. Also, our present Bishop Jose Elmer Mangalinao has asked me to continue promoting the environmental priority of the diocese.” As a believer, it is our duty as Christians to work for the integrity of creation, justice, and peace.

Regarding the urgent move to ask the president not to grant the extension of the FTAA of Oceana Gold, Governor Padilla of Nueva Viscaya, Catholic Bishop Jose Elmer Mangalinao and Bishop Joseph Agpaoa of the United Church of Christ in the Philippines (UCCP) wrote the president. The letter mentioned among many objections that the mining site of OGPI is located in the headwaters and thus contributed to the massive flooding of the provinces of Isabela and Cagayan in November 2020. To date, the president has not signed the FTAA renewal. In the meantime, advocates in both the Philippines and Canada are one with the people of Didipio in fighting mining in their place.

Ms. Heather McPherson, Member of Parliament for Edmonton Strathcona speaking during the forum.

As a participant from the Philippines, I laud the effort of Lingap-Canada for inviting Member of the Parliament Ms. Heather McPherson who gave her reflections on the report being finalized by the Subcommittee on International Human Rights, House of Commons, on the activities of Canadian mining companies working internationally, including OceanaGold Corporation in the Philippines.

McPherson shared a review of the efforts in parliament to increase accountability and social  environmental responsibility of Canadian mining corporations overseas. “It will not be an easy talk,” she explained, but it is important for Canadians to express our concerns to the Federal Government to act on this problem. She likewise underscored the need for Canada through the hearings of the International Human Rights Subcommittee at the House of Commons to afford opportunities for affected people in countries to speak out against violations of human rights and environmental destruction resulting from the operations of Canadian mining and other corporations.

The last part of the gathering included an opportunity where the attendees tendered their questions and comments during the open forum. There was also a sharing of a slide show on the Philippine environment including its challenges and hopeful signs of Filipino communities engaged in building sustainable futures facilitated by Lingap-Canada member Virginia Cawagas.

 The invited resource speakers and participants expressed their gratitude to the officers and board members of Lingap-Canada for spearheading this meaningful WED event. Special thanks to Dr. Toh Swee-Hin (S.H. Toh), president, Josephine Pallard, Vice President, Chris Cates, Secretary, Leticia Cables, Treasurer, Noreen Berkes,  Chibu Lagman, and Roujea Cawagas-Cates, board members.

We have become more emboldened as we learned the crucial environmental problems happening in the locality of Fr. Tiam which has similar issues in other indigenous communities. Equally heartening is the solidarity of the Canadian member of the parliament McPherson, as well as the sharing of Participants’ insights and experiences from Iloilo, Mindanao, and the Cordillera Administrative Region. Cawagas’ sharing was likewise appreciated as she ascertained that some concerned movements are dynamically doing something concrete for the restoration of the environment and giving hope for all, even as she first presented the other Philippine environmental problems aside from mining.

To close, I echo Fr. Tiam’s words “Thank you very much for showing your interest and support for our cause. We are one with you in standing up for mother earth.”

Happy birthday, James Mott (June 20, 1788 – Jan. 26, 1868). Quaker (Hicksite). Pacifist. Abolitionist. Suffragist. James was present at the founding meeting of the American Anti-Slavery Society in Philadelphia in 1833. Later he helped found the Pennsylvania Anti-Slavery Society with his wife, Lucretia (Coffin) Mott. In 1848 he chaired the Seneca Falls Convention, the first women’s rights convention, where Lucretia was the main speaker. James and Lucretia were ardent pacifists. They shared the view that God never sanctioned war, even in the days of the Israelites in Canaan. The Motts believed that when a biblical text says God commanded violence, we must assume it is a product of the author’s imagination. Born in Cow Neck, Long Island, New York. Died in Brooklyn, New York. Buried in the Fair Hill Burial Groun

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Memorial Minute of William Boen (1735-1824), a Black Quaker of New Jersey and personal friend of John Woolman. Enslaved until age thirty, he waited for decades before Friends at last accepted his application for membership in 1814. “He was concerned above all things, to walk in the path of truth and righteousness; and according to his measure, to be faithful to every opening of duty, by which means he obtained the esteem of all who knew him. As he thus continued steadfast to the light in his own mind, he was favoured to see the necessity of a daily cross to all the gratifications of self, and that the cause of truth cannot grow in us, while we are governed by a worldly spirit. By yielding full of obedience to that light, which it was his chiefest joy to follow, he became truly convinced of the necessity of maintaining the various testimonies which we, as a people, have been called upon to bear; and, in some respects, he had to bear a testimony against things in which many of his white brethren indulge, particularly in regard to slavery; refusing to wear, or use in any shape, articles which come through that corrupted channel.”

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“Wisdom’s Gate” is the title of a new post at Abiding Quaker patradallmann.com, which features a recording of a group discussion on George Fox’s Epistle 44. The following excerpt is from that epistle. But in the light of God all wait, which will bring you to see where wisdom’s gate is; the fear of the Lord is the beginning of it. Pure wisdom is let out of the treasury into the pure heart, which sees God; and fearing the living God, it keeps the heart pure and clean, to receive the wisdom from the treasury freely, who doth not upbraid. And as ye depart from evil and iniquity, he breaks the bonds by showing mercy; and then the understanding grows pure and clear (Works, VII, 54).

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If we are honest with ourselves Quakes would recognize that we exist not just because of George Fox but because of Margaret Fell. We are the marriage of his Spirit and her connections and practical organization. She was married to a judge until the judge died. That mattered. We have always had one foot in privilege, one foot in prison. One foot in acceptance, the other in challenge. The only time we talk about being a majority, in Pennsylvania, I am confident we were outnumbered by Natives. Our systems while appearing hopelessly idealistic are eminently practical. We were born in this marriage, and we embody it. We can not be all one or the other or we lose ourselves.

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Dietrich Bonhoeffer

We must act and dare the appropiateness and not whatever comes to our mind not floating in the likelihood but grasp the reality as brave as we can be freedom lies in action not in the absence of mind obedience knows the essence of good and satisfies it, freedom dares to act and returns God the ultimate judgment of what is right and what is wrong, Obedience performs blindly but Freedom is wide awake Freedom wants to know why, Obedience has its hands tied, Freedom is inventive obedient man respects God’s commands and by virtu of his Freedom, he creats new commands. Both Obedience and Freedom come true in responsability (Dietrich Bonhoeffer)

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