este news (december 2014)

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BORONGAN CITY

p.11p.5

www.estenews.org Volume. 2 No. 10November-December 2014

RUBY BRINGS HAVOC TOEASTERN SAMAR

PAGASA named Hagupit (interna-tional name) as Ruby as it moved into thewaters of the Philippines early December4, 2014. Typhoon Ruby made its landfallat December 6, 2014 at 9:15 in the eve-ning in Dolores, Eastern Samar, maintain-ing its diameter at 600 km. Storm signalswere up in several areas in Eastern Samar.Potential storm surge up to 4.5 metershigh was also reported. People of Eastern

Samar feared the surge as it might be arepeat of the super typhoon last year thatleft more than 7,000 dead or missing.

According to Philippines National Di-saster Risk Reduction and ManagementCouncil (NDRRMC), residents of coastalvillage and flood-prone areas had beenmoved to safer ground before TyphoonRuby hit Eastern Samar. About 17,087people in Eastern Samar have moved to

32 identified evacuation areas in the prov-ince. Among the evacuation areas aremunicipal halls, Capitol building, Bishop’sResidence, churches, seminaries, reli-gious and public schools.

In addition, government securityforces were sent to the northern part ofthe Eastern Samar province on Saturday,when a report came from PAGASA thatTyphoon Ruby will landfall in Dolores. Pre-

ventive power blackout through the prov-ince was observed at nine in the morningof December 6.

Though Eastern Samareños had pre-pared, no one was prepared enough se-vere floods that submerge large parts ofEastern Samar. Assumptions had beenmade that the floods have been causedby deforestation of large part of Samarmountains. The worst affected areas

were the capital city of Borongan, and thetowns of San Julian, Sulat, Taft, Can-avid,Dolores, Oras, San Policarpo, Arteche, Ji-papad and Maslog.

There were ten confirmed casual-ties in the province as of December 12;four were from San Mateo, all of whomdrowned in floodwater. Eleven more peo-ple were still missing after the flood. Miss-ing persons were from San Mateo, Surok

and San Gabriel.In a report, Borongan Bishop Crispin

Varquez said that “the people did not fore-see the flood“.

All three rivers – Sabang, Loom andSuribao – surrounding the lowland baran-gays overflowed caused by heavy rain.The water level reached more than 12feet in some areas of Borongan City. Theupstream barangays also experienced

severe flooding, making all houses andschools be submerge in vast waters.

“I clung tightly on a small branchof tree when the water came rushing. Ilooked around and saw the water filledour place instantly. All I can see were roofsand half of the trees.” Mrs. Badiola, 53, aresident of San Jose, recalled her experi-ence during Typhoon Ruby.

Typhoon Ruby landfall areas were

Dolores, Eastern Samar on December 6,8pm to 10pm; Masbate on December 7, 8am to 10 am; Sibuyan Island on December7, 2 pm to 4 pm; Romblon on December 7,5 pm to 7 pm; Tablas Island on December7, 8pm to 10 pm; and Oriental Mindoro onDecember 8, 5am to 7 am. The typhoonshortly moved away from Philippines terri-tory into the South China Sea.

Ma. Natividad Bagas

THE GREAT FLOOD. Flash floods nearly submerge the Loom Bridge in Borongan City in the early morning of Dec. 7, 2014. (Photo by: Borongan Catholic TV 13)



ESTE! News 2 November-December 2014

BORONGAN LOWLAND

Photos by: Borongan Catholic TV13



ESTE! News 3November-December 2014

BORONGAN UPLAND

Photos by: Quora Bee & Borongan Catholic TV13



EDITORIAL:

ANTIGOMSGR. LOPE C. ROBREDILLO, VG

GABA

BISHOP CRISPIN B. VARQUEZ, DD

SIMPLE & HUMBLE THOUGHTS

Turn to Page 13

PUBLISHER

EDITOR-IN-CHIEFASSOCIATE EDITOR

LAY-OUT ARTISTPHOTOGRAPHER

CARTOONISTBUSINESS MANAGERCIRCULATION

Fr. Neil TenefranciaMa. Natividad BagasFrancis Dave PanaguitonAlren Jerome Beronio

Fred Kevin AbenisS. Lilyfe Cagas, LGCLimbert DulfoElvin Sanchez

MORE NEWS @http://www.estenews.org

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EMAIL editor.estenews@gmail .com

ESTE! – EASTERN SAMAR NEWS & VIEWS2ND FLOOR, BISHOP’S RESIDENCE, BORONGAN CITY

Diocesan Commission on Mass Media & Social Com-munications

“New Normal” is the term recent-ly used by people concerning climatechange. This means that super typhoonsaccompanied by high-rise storm surges,strong earthquakes, extremely hot weath-er conditions and other forms of calamities

are normal phenomena in these times. Ifthese are the realities, we must also makenew forms of responses to mitigate disas-ters when these “new normal” calamitiescome.

-----------------------------------Science and technology have already

gone a long way in inventing ways and ma-chines that alter the course of nature. Forexample, there are already ways of drivingaway rain clouds to keep a clear weatherover a specified place for a specified time.

On the other hand, when people need orwant rain, there is already a way to “make”rain by cloud-seeding. Are there now sci-entists and technologists out there whoare developing a way of chasing storms,and especially, super typhoons awayfrom human habitats? Or are we only upto building evacuation centers and strat-

Usa nga diri malilikayan nga konskwensya han pag-ukoy dinhi ha kalibutanamo an pag-antos han mga karat-an nga dara han kinaiyahan. Samtang antawo aanhi pa ha kalibutan, diri gud mahihimo nga maka-alinggawas hiya hanmga kataragman nga dara han pagin diri perpekto han iya kinamumutangan.

Karuyag sidngon hini nga usa nga kinaiya han kalibutan nga angay kar-awaton amo an pagkamay-ada mga natural nga mga kalamidad: mga bagyo,mga linog, mga tsunami, mga pagbaha, mga pagbuto hit bulkan, ug iba pa.Ini ngatanan dara han kinaiya han kalibutan- mayda mga natural nga mgaproseso nga ginsusunod han mga element ug mayda l iwat pagkalain-lain hanmga binuhat tikang han pinaka-perpekto ngadto han pinaka-ubos pa ha iya.

Kon sugad, aada na gud han istraktura han kalibutan an kadelikadohannga ha panahon nga diri matitigo han tawo, an kalamidad puydi mahinabo. Hatakna nga diri pinamumulat, an kadak-an nga kataragman nahinanabo.

Kundi han mga kalamidad nga aton gin-antos yana, kinikita an mgapangilal-an nga an tawo dako an kasaypanan o mga baratunon. Diri kuntakita labis nga maapektohan hin tigda la ug hataas nga mga baha kon diri pa

naton gin-aabusaran an kagurangan- pinaagi hin waray hunong nga pamulodhin kahoy, iresponsable nga pag-mina ug iba pa. Diri pa kunta nagigin sugadkamabangis an hangin kon mayda pa naton kakahuyan nga masasalipdan.

Oo, kaupod ta an kalamidad ha takna pala nga natatawo kita hini ngakalibutan. Pero mayda mga kalamidad nga kanan tawo mga binuhatan. Siringpa han katigurangan: “An Dios, magpapasaylo; kundi diri an kinaiyahan.”

“An gaba nahilaba, an gabtol nakirogtol.”

egizing rescue and relief operations? Arewe only up to reaping the consequencesof the many alterations we have done tonature which makes it strike back?

--------------------------------God, the Creator of all things, is a God

of order. He created nature with laws thatkeep everything in it in proper order. Evenour simple forefathers who did not studyin universities understood that nature hasa way of healing itself. We consider thesuper typhoons as calamities but they aremerely consequences of our acts of alter-ing the courses of nature. Nature impera-tively has to heal itself. When we stand inits way, we suffer.

-----------------------------------Experience has proven that those

who believe will be saved. The differencebetween Yolanda and Ruby in their extentof devastating families and claiming hu-man lives is not in their path nor in theirstrength. The difference is in the people’sresponses to the warnings. They were not

THE PADUL-ONG FESTIVAL (OF BO-RONGAN, EASTERN SAMAR)--A CULTIC

AETIOLOGY?

A Religio-Historical and Literary-Critical

Once-Over at the Padul-ong “Tradition”

PART III

A LITERARY-CRITICAL VIEW OF THEPADUL-ONG “TRA-DITION”

From a literary standpoint, how are we tounderstanding thepadul-ong story?[12] It isinstructive that the brochure on the “tradition”,“Padul-ong Festival,” uses various words todescribe it: myth, legend, and tale.[13] Actu-ally, these terms, as far as I am concerned,are legitimate. After all, there is no agreeddefinition on these literary genres. Besides,

the differences between these terms are sofluid that each author has almost a differentway of using these terms. But as a biblicalscholar who has been engaged in the studyof the literary genres of the Bible, I would liketo treat the padul-ong narrative as an aetiol-ogy, though I would not cavil with someonewho would consider it as a legend or myth.[14]But for my purpose, I would prefer to placeit under the rubric of aetiology, following the

great literary critic, Herman Gunkel, a Germanscholar, whose study of legends remains in-fluential.[15]

A.The Padul-ong Story: A Cultic Ae-tiology

What is aetiology? Aetiology is a termused to designate a story that is designed toexplain how an existing phenomenon in na-ture, custom or institution came into being byrecounting a past event which is taken to bethe effective cause of that phenomenon. As astarting point, Gunkel asserts that aetiologicalstories are answers to questions—man looksat things and ask why. Thus, he classifiesthese stories in terms of the kind of questionsthat he assumes to lie behind the answersembodied in the narrative. Gunkel gives fourtypes: (1) ethnological aetiology, which givesreasons for relations among tribal groups; (2)

etymological aetiology, which explains thenames of persons and places; (3) cultic aetiol-ogy, which accounts for the origin of religiousrites and customs; and (4) geological aetiol-ogy, which explains the origin of a particularlocality or geological formation. [16] In East-ern Samar history and culture, one (1) and four(4) are not common, but the second is recur-rent. The story that the town of Oras was so

ESTE! News 4

Turn to Page 9

November-December 2014



PACIFYING MOTHER EARTH’S FURY

“WE STOOD BY OUR PEOPLE THROUGH SUPER TY-

PHOON RUBY, WE WILL STAND BY THEM BEYOND…”

LEGAL INSIDER ATTY. MAU OBON

Turn to Page 11

THOUGHT FOR THOUGHTREV. EUTIQUIO ‘EULY’ B. BELIZAR, JR., SThD

In the Bible, the book of Genesis

tells us that God gave man dominion

over nature. However, for the people who

has braved nearly eight feet high river

spills, endured the ear splitting howl of

raging winds that seemed to go on foreternity, and struggled against the sea

waters rushing madly to thrash its fury

against anyone or anything that stands

on its way; it is man that is being sub-

dued by nature.

Don’t get me wrong, everything that

God does is good and it was never His

intention for man to get a beating from

Mother Earth. It was just unfortunate that

man have misunderstood God’s grant of

dominion to include the abuse and mis-

use of His creation. What is even moretragic is that, when Mother Earth decides

to avenge herself for all the cruelty which

man has made her to suffer, she doesn’t

just strike at her bullies but also the in-

nocent ones.

Luckily, Lady Justice’s vigilance has

opened the portals to the Halls of Justice

to those who care about Mother Earth,

not only after she is violated but also

when she is threatened by it. Thus, pro-

environment individuals and groups cannow seek environmental justice under

the Philippine laws.

Embedded in the 1987 Constitu-

tion is the people’s right to balanced and

healthful ecology which states that “The

State shall protect and advance the right

of the people to a balanced and health-

ful ecology in accord with the rhythm and

harmony of nature.”

This Constitutional provision was

given fangs and teeth by Supreme Court

when it promulgated the Rules of Pro-cedure for Environmental Cases (“the

Rules”) which took effect on April 29,

2010. The Rules carved out the man-

ner by which the concerned individuals

and groups can seek redress before the

courts through civil, criminal, and spe-

cial civil actions involving enforcement

or violations of environmental and other

related laws, rules and regulations .

Even before the Rules came into

effect, the Supreme Court has already

shed a light on the people’s right to bal-anced and healthful ecology in the case

of OPOSA vs. FACTORAN (G.R. No.

101083; July 30, 1993). The Petitioners in

this case were minors, who asserted that

they represent their generation as well as

generations yet unborn. Interestingly, the

Supreme Court declared in this case that

a suit can be brought in behalf of future

generations. In concurring with the Peti-

tioners, it said that “Their personality to

sue in behalf of the succeeding genera-tions can only be based on the concept

of intergenerational responsibility insofar

as the right to a balanced and healthful

ecology is concerned.”

The case of OPOSA vs. FACTORAN

I admit I feel very ill at ease talking

about our own clergy, let alone praise

them. At least in our local Church, theBorongan Diocese, we know each other’s

strengths and (especially) weaknesses

only too well to seek to heap accolades

on one another without sounding hollow.

But on the Wednesday follow-

ing Ruby’s violent and catastrophic visit,

December 10, 2014, as parish priest af-

ter parish priest from Llorente to Arteche

reported on the conditions of his parish,

how his flock and he survived Super Ty-

phoon Ruby, I was in near awe. Virtually

all of them and their companion priestswhere there are team ministries chose

to be with their flock rather than flee to

safety. They went through the same dan-

gers of violent winds, with some getting

close calls, huge flash flooding especially

in Seminario de Jesus Nazareno our high

school seminary, and still surviving and

being able to help save a few individu-

als and families even in their vulnerable

churches and rectories.

The message that rang throughtheir personal testimonies was loud and

clear: “We stood by our people through

Super Typhoon Ruby; we will stand by

them beyond.” Why would this message be

given any weight at all?

First, because during Super Ty-

phoon Yolanda a number of victims and

survivors terribly missed the presence

of the clergy in the Ground Zero of their

suffering and devastation. But this could

not be said of the Borongan clergy, even

from among those who had a previously

arranged pilgrimage to the Holy Land in

2013.

Two, we had a choice to seeksafety and protection outside our parish-

es. As early as December 3, 2014, while

deliberating on the new financial system

of the diocese, we were told the super

typhoon was definitely heading our way,

the first landfall estimate being the next

day, in the afternoon. We cut our discus-

sions short and started to focus instead

on the necessary preparations for Ruby.

Even then we were advised to seek se-

cure places or areas, which was another

ESTE! News 5

Turn to Page 9

RIVIER CORNER

PM Sisters

The Campus Youth Ministry in Eastern Samar State University, imploring the aidof the Divine Providence, in order to serve their fellow youth, shall embody their goal to

respond more generously to God’s call to holiness; hence, become true disciples of Jesus

Christ and visible examples of Christian values with a true missionary spirit.

The members of this organization commit themselves to:

• develop the life of prayer among members;

• deepen the knowledge of Jesus Christ, of His Mother, the Blessed Virgin Mary,

the Saints and other models of faith and holiness in the Church;

• take everything as opportunity to live the Christian virtues and attitudes;

• know and be ready to defend the Church’s stand on relevant issues; and

• live its mission: “Youth Serving Youth” through the different ministries that fit

each one’s interest and capabilities.

Each member is a student officially enrolled in Eastern Samar State University,

Borongan, Eastern Samar; has a sincere desire to grow in his /her spiritual life; willing to

participate in all its activities; and ready to commit for its mission which is “Youth-Serving-

Youth”.


FOR THOSE WHO WISH TO HELP THE PEOPLE OF EASTERN

SAMAR THROUGH THE DIOCESE OF BORONGAN:

ACCOUNT NAME:

Roman Catholic Bishop of Borongan - Disaster Fund

ACCOUNT NUMBER:

390-7-39000845-3BANK:

Metrobank-Borongan Branch

ADDRESS:

Abogado St., Borongan City

SWIFT CODE:

mbtcphmm

NOTE: For easier and faster acknowledgement of your cash dona-tions, please send to us the following:

1. Date and amount of donation

2. Scanned deposit slip

3. Address to whom the Acknowledgement Receipt will be mailed.




SAN JULIAN / TAFT / ORAS

Photos by: Bro. Kenneth Cainday& Arnel Balatay




CAN-AVID / DOLORES

Photos by: Bro. Kenneth Cainday& Bem Germino




NATIVITY OF OUR LADY COLLEGE SEMINARY - BORONGAN





CONCEPCION MISSION STATION - ARTECHE

well-prepared for Yolanda because theydid not believe the authorities’ warnings.In Ruby, they believed and so they weresaved.

-------------------------We can never thank God enough for

the gift of our faith. He saves us by givingus this gift of our faith. Our faith makes usprepare for eventualities and yet, it givesus peace amidst anxieties because it as-sures us that the Creator who alone hasthe right to alter nature’s course cares for

us.-------------------------------Jesus, Mary and Joseph, in their life

on earth, believed in and obeyed God’sword. By their faith, salvation has cometo us. Our experience of Ruby reminds usof one important message of Christmas– faith and salvation are significantly anddirectly related.

also suggests that this right concerns

nothing less than self-preservation

and self-perpetuation. It need not

even be written in the Constitution for

they are assumed to exist from the in-

ception of humankind. Hence, when

man abuses Mother Earth, he is not

only causing damage to the environ-

ment, but he is also violating the right

of the present population, as well as

the right of future generations, to fully

enjoy a balanced and healthful ecol-

ogy. Every time that man ravages the

earth, he is actually condemning his

offspring to inherit a parched earth in-

capable of sustaining life.

In hindsight, the super typhoons

Yolanda and Ruby may not have been

Mother Earth’s revenge but her cries for

help. Indeed, a few years ago, environ-

mental cases were totally unheard of for

some people. The recent promulgation

of the Rules could only mean that man’s

destructive ways are getting out of

hand. It could also mean that whatever

is left of the natural world is already at

a critical level that it needs the hand

of the law protect it. Hopefully, there

will be people who are fearless enough

to exploit the Rules to pacify Mother

Earth’s fury.

But, my personal wish is that the

Rules won’t be of any use because the

recent calamities have taught man to

become faithful stewards of God’s cre-

ation. As the Catechism of the Catho-

lic Church teaches: “In God’s plan

man and woman have the vocation of

“subduing” the earth as stewards of

God. This sovereignty is not to be an

arbitrary and destructive domination.

God calls man and woman, made in

the image of the Creator “who loves

everything that exists,” to share in his

providence toward other creatures;

hence their responsibility for the world

God has entrusted to them.”

Sec. 16, Art. II, 1987 Constitution

Supreme Court A.M. 09-6-8-SC

Sec. 2, Rule I, A.M. 09-6-8-SC

Simple and Humble...(from p.4)

Legal Insider...(from p.5)

Photos by: Bro. James Abella




SEMINARIO DE JESUS NAZARENO - CAMPESAO, BORONGAN


ESTE! N 11FEATURE




The Diocese of Borongan is preparingintently for Pope Francis’ visit next year onthe 17th of January. The three Papal eventsthe Diocese of Borongan looking forward toare the Papal mass, Papal lunch with theTyphoon Yolanda victims, and the Papalaudience, which will be held consecutively.

The Diocese of Borongan can send,as of now, 5000 registered delegates to thePapal Mass at Tacloban City International Airport at 9:30 in the morning. It is allocatedto various parishes and religious commu-nities serving within the diocese. The del-egates to the Papal events are requested tobring their own food and arrange their own

transportation to and from Tacloban City.Pope Francis’ lunch with the Typhoon

Yolanda victims will be held at GonzagaHouse, Bishop’s Residence at Palo, Leyte.The delegates to lunch with the Pope wereidentified by the Parish Priests of hardly hittowns of Typhoon Yolanda, all came fromthe most vulnerable families. The selectionwas based on Parish class. Class A par-ishes have 130 delegates; class B parisheshave 100 delegates; and 70 delegates forclass C parishes.

The Audience with the Pope will com-mence at 2:00 in the afternoon at PaloMetropolitan Cathedral. It will be attended

by the local clergy and religious men andwomen serving the Diocese of Borongan.

The Diocese of Borongan is assignedto wear white T-shirts during these events.This will allow identification and also as anadded security measure. Delegates canbring their and wear their own white T-shirtsto the site. However, the Diocese will beprinting personalized T-shirts with the Pa-pal visit logo and other details. [If interestedto buy a T-shirts, please visit the Mass Me-dia office at 2nd Floor, Bishops Residence,Borongan City together with your payment.It will be distributed a few days before theevent.] Please note well that buying the said

T-shirts is NOT OBLIGATORY but only OP-TIONAL.

Those who are not registered are wel-come to the Papal events but will not beable to access the sites and only thoseregistered and provided with IDs can enter.Every registered delegate will pass throughsecurity check. It is encouraged that theevents are to be attended with people whoare physically fit and able. Those who canendure long hours of standing, all-weatheroutdoor event, or can handle long distanc-es of walking as the arrangement of parkingof vehicles is still unclear until now.

Borongan Diocese gears up for Papal Visit Ma. Natividad Bagas

After Typhoon Ruby hovered over Bo-

rongan City for around 6 hours, the peo-ple saw the extent of the devastation thatit wrought to the locality. One of most af-fected areas is the Priests’ Home locatedbehind the Seminary of Jesus Nazareno

in water so that a resident from Campesao,who evacuated tp SJN with his family saidthat when he looked outside the windows,only vast waters can be seen and they werelike a ship coursing through the sea.

The Priests’ Home chapel has, like anyother chapel, an altar with crucifix and tab-ernacle. The tabernacle was covered with

thin lace with a sanctuary lamp burningnext to it. During the typhoon Ruby, the wa-ter level in the chapel reached and stoppedat the base of the tabernacle, no more noless. In fact, the marks of the dirt and waterline are still visible on the walls even untilnow.

Everything in the chapel were coveredwith mud, became wet, dirty and damaged.But the lamp was still burning, the lace veilwas still in place- perfectly the way it wasplaced, and the upper surface of the baseof tabernacle base was immaculate-clean.

Borongan Bishop Crispin Varquez, to-gether with some priests & seminarians vis-ited the Priests’ Home in the early morningof December 7 to check the people there,even when the winds were still strong. They

themselves witnessed the incident anddocumented it through some photographs.

December 7, Sunday afternoon, theday after the landfall, Bishop Varquez re-called in his homily: “Sometimes we justignore and don’t really appreciate the pres-ence of the Holy Sacrament- of the Lordin our very midst. But the incident at the

Priests’ Home powerfully points out to usthe fact that He is alive, He is here, He iswith us especially during our times of trou-bles. And He always reminds us that He isthe Master of all creation, He is the Lord ofall the earth, and that He is the King evenover the flood.”

One priest stationed in Cebu City whoknew about the incident through the socialmedia, since the incident went viral on Face-book in the days following Typhoon Ruby,easily connected the event to the story ofJesus and his disciples as they weather a

storm in a boat: “The Lord is asleep, undis-turbed by the strong winds and waves. AndHe said: Be still! It happened before, and soit can happen again now.”

Eucharistic “miracle” at the Priests’ Home Ma. Natividad Bagas

(SJN) at Campesao, Borongan City. There

was a severe flooding in the area and thewater level from the nearby Loom River al-most reached the first floor’s roofing of thecomplex.

The night before, flashfloods causedthe whole place to be almost submerged

way of saying, “Flee”. That we did not

was our pastoral statement as clearly

laid out for the Lord’s flock as that of the

shepherd looking for a lost sheep.Three, the simple act of suffering-

with-our-people may not be as dramatic

as actually dying for them. But it was

equally shepherd-like. The wolf, a vio-

lent one, came. But we did not run away.

Staying put was our simple way of saying

to our people: “We may not be saints or

even exemplary pastors. But we will not

abandon you even in moments of dan-

ger. At least, as long as you and I have a

chance of getting out of it with our heads

and faith intact.”

Four, learning the lessons of Yolanda

hard have made us realize that, as in bas-

ket ball, the best defense is the best of-

fense. So we set down to make detailed

preparations, resolving to nail down the

extra lawanit wood sheets onto windows

or doors, or storing water and canned

food. Then we took to helping and ex-

horting people in danger zones to obey

local authorities and evacuate, with spe-

cial attention and care for the sick, theelderly, the handicapped. The result: the

casualties went from zero to the barest

minimum, despite the horrors of physical

devastation.

Five, suffering with our people was

certainly not hassle-free. Go ask the fa-

thers of Seminario de Jesus Nazareno.

They guided hundreds of often panic-

stricken evacuees to safety amid the

peril of the first and the worst flooding

in the history of the institution since its

foundation. Rampaging waters reached

to the second floor of the chapel, just a

bit shy of the Blessed Sacrament tab-

ernacle. In other areas most, if not all,

priests were sleepless leading their own

share of evacuees in battling floodings of

rectories from violent rain swipes of Su-

per Typhoon Ruby. I remember apologiz-

ing profusely to my “guests”, about forty

evacuees, for their “wet” stay at the rec-

tory. To my surprise, almost all the other

priests in affected areas shared the sameexperience. And yet I thought that suf-

fering with our people became another

authentic chance at bonding between

shepherds and sheep. We had commu-

nion not only in church but also in suf-

fering.

Finally, Super Typhoon Ruby which

came on the heels of Super Typhoon

Yolanda is a grim reminder to all of us of

what our people and clergy can expect in

the next few days, months or years. We

must constantly ask the hard questions.

Are Yolanda and Ruby really the “new

normal” catastrophic realities we have

to deal with yearly or even quarterly?

How ready are we for these samples of

climate-change-induced horrors? What

sort of preparation would be sufficient

to both save lives and reduce property

losses to the minimum? Given that we

are not the worst contributors to climate

change, must we not seek ecological

justice from its more pronounced perpe-trators, the big industrialized countries

of the First World? How do we go about

achieving real ecological justice, i.e., giv-

ing the environment its due care and ca-

lamity victims their due assistance and/

or compensation?

Two great saints give us words of

consolation after Ruby. The first is St.

John of the Cross who said: “The purest

suffering bears and carries in its train the

purest understanding.” The second is St.

Frances de Chantel who taught: “Suffer-

ing borne in the will quietly and patiently

is a continual, very powerful prayer be-

fore God.”

We are grateful to those who stand

by us who try hard to stand up again from

Ruby’s aftermath.

Thought for Thought...(from p.5)

FEATURE

ESTE! N12 N b D b 2014




TYPHOON RUBY (HAGUPIT) OPERATIONS

DIOCESE OF BORONGAN / DCSA - JP

Below is the table summarizing the current efforts for the relief operations of the Diocese of Borongan.

PARISH MUNICIPALITY QUANTITY OF INTERVENTION SOURCE DATE DEL IVERED

St. Bonaventure Parish Balangkayan, Eastern Samar 650 FFP Diocese 10-Dec

St. Roch Parish Maydolong, Eastern Samar 520 FFP Diocese 10-DecOur Lady of Assumption Parish Lalawigan, Borongan City, Eastern 1, 018 FFP Diocese 11-Dec

Nativity of Our Lady Cathedral Parish Borongan City, Eastern Samar 100 sacks of rice Diocese

16 boxes of beef loaf Diocese

Chapel of the Miraculous Medal Sabang, Borongan City, Eastern Samar 130 FFP Diocese 9-Dec

10 boxes of Odong noodles Diocese 11-Dec

900 FFP Caritas Manila 12-DecParish of Our Lady of Mount Carmel

Maypangdan, Borongan City,Eastern Samar

520 FFP Diocese 9-Dec

Our Lady of Seven Dolors Parish San Julian, Eastern Samar 585 FFP Diocese 9-DecSt. Ignatius Parish Sulat, Eastern Samar

St. James the Greater Parish Taft, Eastern Samar 450 FFP Diocese 12-DecOur Lady Queen of Angels Can-Avid, Eastern Samar 750 FFP Diocese 12-Dec

St. Joachim the Patriarch Parish Dolores, Eastern Samar

1, 428 FFP Diocese 8-DecSt. John the Baptist Parish Hinolaso, Dolores, Eastern Samar St. Isidore the Farmer Parish Maslog, Eastern Samar

Chapel of Immaculate Conception Concepcion, Arteche, Eastern Samar 300 sacks of rice12 boxes of corned beef

10 boxes of Ulam King5 boxes of Odong noodles

12-Dec

Diocese 8-Dec

St. Peter of Alcantara Parish Oras, Eastern Samar Diocese 8-Dec

Mary Magdalene Parish San Policarpo, Eastern Samar Diocese 8-DecOur Lady of the Most Holy Rosary Parish Jipapad, Eastern Samar Diocese 8-Dec

St. Raymond Nonnatus Parish Arteche, Eastern Samar Diocese 8-Dec

TOTAL 6, 951 FFP

For Food Relief Interventions with the gray box, the Parish of St. Joachim the Patriarch in Dolores will be the distribution center for the parishes of Hinolaso (in Dolores) and Maslog.

Similarly, for Food Relief Interventions with black box in Concepcion (in Arteche), Oras, San Policarpo, Jipapad, and Arteche, the Parish of St. Peter of Alcantara in Oras will be the

distribution center. The parishes of Dolores and Oras have their own emergency response volunteer teams that will be tapped for the relief effort.

PARISHTotal No. of

Population

No. Of Affected

HHs / Families

No. of Affected

Individuals

Totally

Damaged

Homes

Partially

DamagedInjured Missing Casualties

# of Families in

Evac Centers

# of People in

Evac CentersSource Notable Events Needs

Assistance Received and From

Whom

Our Lady of the Most Holy Rosary

Jipapad, Eastern Samar2405 9620 126 1426 3 PDRRMO 10-Dec PM

Parish of St. Raymund Nonnatus

Arteche, Eastern Samar16169 2698 7183 774 1741 3 Fr. Jun Elardo (partial summary)

Partially damaged chapels in Brgys. Aguinaldo, Bato,

Buenavista, Carapdapan, Catumsan, and Kawulan

Food Packs, Shelter Kits, Hygiene

Kits, First Aid Kit, and Medicines

Chapel of the Immaculate Conception

Concepcion, Arteche, EasternSamar900 Fr. Mike Gadicho (partial data)

Parish of St. Isidore the Farmer

Maslog, Eastern Samar5295 1300 5295 109 684

Fr. Anthony Lugo (from

MDRRMO)

Parish of Mary Magdalene

San Policarpo, Eastern Samar16827 3059 1143 1916 4

MSWDO Josefina Paligutan as of

Dec. 8 AM

LGU - 160 bags of rice, 58 boxes

of sardines, 110 boxes of noodles,

15 kilos of dried fish

Parish of St. Peter of Alcantara

Oras, Eastern Samar 31000 8300 123 236

Mayor Vivian Alvarez(for the

statistics) & Fr. Jonas Rebamontan(for the SitRep)

NDRRMC reported 432 displaced families and

severe damage along highway barangays. Brgys.

Capian, Iwayan, and Cagpile along the river are hard

hit.

Food packs, baby food, hygiene kits,

and tarpaulins

Parish of St. John the Baptist

Hinolaso, Dolores, Eastern Samar8162 1553 1079

Parish of St. Joachim the Patriarch

Dolores, Eastern Samar32240 8953 929 1105 23 2 7006

Parish of Our Lady Queen of Angels

Can-avid, Eastern Samar21154 4689 14860 819 1626 35 Mayor Germino as of 08-Dec AM

Parish of St. James the Greater

Taft Tubig, Eastern Samar19704 4937 18755 1427 3003 19 31 Rev. Amistoso as of 09-Dec 3PM

Parish of St. Ignatius of Loyola

Sulat, Eastern Samar15520 3460 1475 1992 68 2 LGU Sulat

A BEC representative from Brgy. San Vicente (island

barangay) submitted a report to the Parish of Sulat

indicating 221 PD shelters, and 107 TD shelters.

Parish of Our Lady of Seven Sorrows

San Julian, Eastern Samar13748 3750 1396 852 6 2286 9002 LGU San Julian

Cathedral Parish of the Nativity of Our Lady

Borongan, Eastern Samar8573 19747 2685 5888 78 3 4 1201 CDRRMO 8-Dec 7pm

Parish of St. Roch

Maydolong, Eastern Samar2908 13920 346 2300 2

Parish of St. Bonaventure

Balangkayan, Eastern Samar2673 374 1739 Fr. Lentoy Tybaco 9-Dec

Parish of St. Anthony of Padua

Llorente, Eastern Samar2982 13692 185 2583 MSWDO Lucila Cardona

Parish of St. Lawrence the Martyr

Balangiga, Eastern Samar2500 9946 8 1446 6 Mayor's Office 11-Dec

Parish of St. Francis of Assisi

Mercedes, Eastern Samar608 5 125 2 Mayor's Office 11-Dec

TOTAL 179819 66248 113018 11924 28662 249 3 8 3518 17087

LGU Dolores & MSWDO Paz

Basilia as of Dec. 8 AM

ESTE! News 13November December 2014




named when the Spanish cura gave that nameafter the place experienced 8 consecutivedays of storm and rain is obviously an etymo-logical aetiology. The same may be said ofthe explanation that the word Guiuan comesfromguibang, or that Sulat originates fromsuslatan or that Borongan is derived from bo-rong[17]—these are aetiologies which are dif-ficult to verify. Some of these, etymologicallyerroneous as they are, in fact contradict olderaetiologies.[18] My theory is that the Padul-ong story is a cultic aetiology that legitimizesthe devotion to the Patroness. Thus, we canmake sense out of the historical inconsisten-cies and improbabilities of the story by utiliz-ing an aetiological motif to interpret its variouselements.

B. The Three Original Aetiologies in the

Padul-ong Story If it is a cultic aetiology, the question may

be raised: how did the story originate? I pro-pose that the story developed this way. At thefirst stage of the tradition, there were threeseparate aetiologies. Later, these aetiologieswere conflated, giving rise to (a) variation(s) ofthe present version of the narrative. Let mefirst describe the first stage. At this stage,there were three (3) originally distinct aetiolo-gies that answer three questions: (1) Why isGuintaguican called Punta Maria? (2) Whydoes the water of Hamorawon Spring havehealing powers? (3) Why is the Natividad the

Patroness of Borongan? In the same way thatthe people of Oras, not knowing why the townwas called by that name, told the story of theeight days of storm and darkness,[19] so thepeople in these parts, who were ignorant ofthe answers to these questions, created anaetiology or myth, if you please. To facilitatenavigation, the early Spanish sailors named abody of land that sticks out as punta(referencepoint), but the inhabitants of Guintaguican did

not know why it was so called, so they beganexplaining that it was called Punta Mariabe-cause it was at this place that the image ofMaria was unloaded from the Spanish gal-leon.[20] The water from the spring of Ham-orawon had curative powers not because agood spirit (cahoynon) lived there—which wasprobably the answer of the pre-Hispanic Bo-ronganon—but because—and this is the replyof the baptized Boronganon—the Blessed Vir-gin frequently bathed there. The Virgin Marybecame the patroness of the town because itwas to this place that the Galleon miraculouslybrought her image.

C. The Conflation of Aetiologies At the second stage, these aetiologies

were conflated. The Guintaguican aetiol-ogy was in time joined with the third aetiol-

ogy. Thus, we have the story as recollected,for example, by the late Conrado Balagapo,which I reproduce without comment or cor-rection: Tradition has it that the Image of theBlessed Virgin of the Nativity first landed inGintagikan or Punta Maria. It seemed thatweather was always foul while there; the rearlyBoronganons thought that the Blessed Motherwished to be enshrined a bit to the south; sothey sought for the place wrapped in mist or“borong”, since then Borongan had enshrinedthe image we have in its altar, as the belovedPatroness.[21] Obviously, the common peo-ple had no longer any recollection as to how

the Virgin of the Nativity was chosen as theirpatron. Also, it is to be noted that the belief inthe curative power of the water from Hamora-won spring is no doubt pre-Hispanic. But aChristian explanation had supplanted the pre-Hispanic credence, and so the belief arose ifthe image of the Virgin at the parish churchcould not be found from time to time, it wasbecause she was bathing at the Hamorawonspring. Hence, its healing powers.

But this story was applied later to the boxthat was unloaded at Guintaguican. Hencethe following account—I reproduce withoutcorrection or comment—which says that theimage was missing in Punta Maria, only to befound in Borongan: On the course of their tripalong Ibabao (Eastern Coast of Samar) anddropped anchor at a certain shore, much tothe crew’s surprise, they found it easy to un-load. The natives were happy to receive theimage. But the captain asked for the nameof the nearest biggest settlement, the villag-ers answered: Borongan. They built huts andplaced the image in a strategic place for every-body to adore. However, news would spreadin the entire village that the image was miss-ing. Sometimes, it could be found in the near-est biggest settlement which is now Borongan

poblacion.[22] The conflation of these threeaetiologies gave rise to a form of the currentversion of the Padul-ong story, like that onewhich I quoted at the beginning of this talk.In this version, the image of the Virgin had tobe delivered by the people of Punta Maria tothe Borongan port—which I will advert to in amoment— by means of a boat. In the processof conflation, of course, various elements ofthe different stories were ignored, while oth-ers were at the same time added, to the effectthat the resulting version became laden withhistorical improbabilities and inconsistencieswhich people overlook.

D. The Historical Core of the Padul-ong Aetiologies

But the question may be raised. In re-garding the stories behind the Padul-ong asaetiologies, does this mean that these storiesare not true? Obviously, as I already com-mented, these stories contain a number of im-probabilities so that they could not be entirelyconsidered as historical. But as in legendsand myths, some historical factors shaped

these aetiologies. I have already noted thatbefore the Spaniards came to Borongan, thenatives must have experienced some forms ofhealing, after having bathed in the spring ofHamorawon. And of course, the Natividad isthe patroness of Borongan, even though theBoronganons could not explain the processinvolved in the choice of the Virgin. Whatabout the unloading of the woman’s luggage?I theorize that Boronganons have a recollec-tion of an unloading of cargoes from a ship.Historically, this is true, and one easily recallshere what happened in the 1600s. It may berecalled that at this time, the Dutch and theSpaniards were enemies, and from time totime, the former would come to Manila, block-ading the city and seizing the galleons andtheir priced cargoes.

In 1620, however, the Dutch, instead ofblockading Manila, went to San BernardinoStrait near Laoang, Northern Samar, in threeships to waylay the galleons coming from Acapulco, Mexico. That year, two galleons,San Nicolas (the flagship) and a patache (herescort),were making a voyage to the Philip-pines under the command of Don Fernandode Ayala. When Ayala saw the Dutch ships,he fired the gun of the flagship and disabledone of them. When the other two Dutch shipsmaneuvered for firing position, night fell anda commotion arose. Under cover of dark-ness, de Ayala raced southward along the

Eastern Samar coast, and landed in the portof Borongan where he discharged his pre-cious cargo before the Dutch could get hold ofthem.[23] . Of course, the galleon did not landin Guintaguican, but to me, this is the histori-cal event that helped shape the tradition of thelanding of the Spanish ship that unloaded theluggage, supposedly containing the image ofthe Virgin.

Antigo... (from p.4)

Eastern Samareños was left devastatedand vulnerable after the disastrous Super Ty-

phoon Yolanda. After a year, people learnedto stand again on their own, to hope and havefaith. Somehow, people became afraid of whatwill come next, but struggle to be more resil-ient in facing life threatening occurrences suchas typhoons. The Typhoon Ruby was yet an-other blow to the people of Samar.

When the first news of Typhoon Rubycame out to hit Borongan City, the Social Action of Borongan Diocese conducted im-mediately an emergency meeting. They wereupdating on the typhoon’s course, planningstrategies, and dividing into different actinggroups for emergency response teams.

The clergy held a meeting right after So-cial Action’s emergency meeting. All possibili-ties were discussed such as evacuation areas,prepositioning of relief goods and orientationof what the groups should do prior, during andafter the typhoon. They also decided to op-erate the same diocesan structure they used

as emergency base after the super typhoonYolanda. The communications were handled

by the Commission on Mass Media Communi-cations managed by Rev. Fr. Neil G. Tenefran-cia; the finances were handled by the FinanceTeam of Rev. Fr. Tito Abuda; the operationswere handled by the Seminary clergy led byRev. Fr. Antonio Alconaba; and the network-ing and linkaging were handled by the Social Action Office managed by Rev. Fr. JuderickCalumpiano.

Social Action group updates the weatherthrough PAGASA and is posted outside thecathedral and was sent to different parokyas,partners and networks.

Identified evacuation areas within Bo-

rongan Diocese were Bishop’s Residence,parishes including Borongan Cathedral, cath-olic schools and seminaries. These placeswere filled with evacuees of 3,487 familiesfrom different Barangays, according to Bo-rongan Diocese Social Action team.

In response to the calamity, relief opera-

tions have been mobilized by Borongan Dio-cese and Caritas Manila as soon as the roads

were passable. The reliefs were given to dif-ferent areas hardly hit by Typhoon Ruby andexperienced flooding such as Brgy Sabang,Borongan and the upland barangays. The Dio-cese distributed an initial of 1000 sacks ac-cording to the report.

Aside from food items, Borongan Dio-cese is to intervene in early recovery suchas distributing hygiene kits and tarpaulins fortemporary material for shelter. The tarpaulinsare to be donated by CRS and Caritas Ger-many through CBCP NASA.

The Diocese of Borongan also commitsin long term projects such as the provisions

of Palay seeds in lowland barangays to be fa-cilitated for procurement as soon as possible.The Diocese also plans in providing sheltermaterials that will be committed from its part-ners once approved.

Rev. Fr. Juderick Paul “Odick” Calumpi-ano, Social Action Director, perceives that Ty-

phoon Ruby will not be the last typhoon East-ern Samar will experience. He said Disaster

Risk Reduction Program will be carried out toprepare the communities to be resilient in thenext days to come.

Fr. Odick addresses the lay people ofEastern Samar in regards to the increasingintensity and frequent typhoon occurrences,“In kamakusog hit bagyo siguro bunga na han pagbag-o han at klima tungod hit aton dire maupay nga pagtagad hit aton kalibungan.Pag-urusa kita hin pag protektar hit aton kalibungan, labi na an pag-kontra hiton illegal loggings ngan pagmina nga nakakahibang hit aton kalibongan.”

“It bagyo dire la ngatanan magraot. May-

da daman hiton maupay nga nahihimo ha aton.Mayda hiton maupay nga mensahe. Usa na hi-ton dida it pamukaw hit aton mga panlantaw hit aton kinabuhi. Panlantaw hit aton mga bu- hat.” Fr. Odick added.

Borongan Diocese comes to the aid of Typhoon Ruby survivors Ma. Natividad Bagas

SAN POLICARPO

Photos by: LGU San Policarpo

ESTE! News14 PAGE SPONSOR November-December 2014



EASTERN SAMAR ELECTRIC COOPERATIVE, INC.

(ESAMELCO)

Brgy. Cabong, Borongan City, Eastern Samar

ESTE! News 14 PAGE SPONSOR

SUMMARY OF FINAL DAMAGE REPORT OF DISTRIBUTION LINE AFFECTED

BY TYPHOON “RUBY” COVERING 3-PHASE (BACKBONE) AND LATERALS


SUBSTATION FEEDER TOTAL Target Date of Energization

(Backbone Line Only)

Cabong S/S

Feeder A (Borongan, San Julian & part of Sulat) 48,346,713.87

Dec. 23, 2014

Feeder B (Maydolong, Balangkayan, Llorente & Hernani) 25,294,831.87

Taft S/S

Feeder 1 (Sulat) 15,094,824.76

Dec. 23, 2014

Feeder 2 (Taft, Can-avid, Dolores, Oras, San Policarpo,

Arteche)

82,506,743.48

Jipapad, Maslog Dec. 30, 2014

Buenavista S/S Feeder C, D & E (Mac Arthur, Quinapondan, Salcedo, Mer-cedes, Guiuan, Giporlos, Balangiga & Lawaan)

3,301,534.02 Dec. 12, 2014

TOTAL 174,544,648.00

Approved By:

[SGD.] Atty. JOSE MICHAEL EDWIN S AMANCIO, CPA

General Manager




Dra. Evelyn Asebias, M.D.Hon Byron M. Suyot

Lucy Foronda

Marcelo’s Place

1. Alexius & Renzy Abella

2. Alyson Gil Operario

3. Christopher Duran

4. Crudua Family

5. Dr. Macario Felicen Jr.

6. Dra. Lerma Badiola-Romero

7. Dwayne Andrei & Althea Chua

8. Edgardo Juaban

9. Enriqueta Rodeles

10. Estanislao Gamalo

11. Isabel Ariaso, Novy Navares &

Children Abelyn, Vincent & Kieth

12. Japeth & Jahzeel Abrugar

13. Kier Andrie Gloria

14. Maria Grace Ida-Mirador

15. Mary Ann Sabadlab

16. Mr. & Mrs. Benjamin

Mabansag

17. Mr. & Mrs. Joaquin

Lumagbas Sr.

18. Mr. & Mrs. Ruby Ann Balbin

19. Mrs. Myrna Isaig & Family

20. SBM Joel Baldo & Family

21. Virginia Dalina

HAGUPIT

Siday ni Waray

Han imo ha amon paghapit

Naghatag ka hin puro kasakit

Inin dagat imo pa guin takyab

Nanhi-anod amon mga payag

Nagtikang na naman panuro

Mga luha hinin mga mata ko

Mga puy-anan imo guin anod

Ak’ damgo guin dara ha lawod

Mapakain pa man kami yana?

Panginabuhi imo na guin kuha

Pira ka anyos an am kabudlay

Guin ubos mo han im paglabay

Di’ kami na-uubosan hin pag-asa

Upod nam’ DIOS han langit ug tuna

Bis’ ano nga katalagman it pag-agi-an

Mayda kami DIOS nga am darangpan

ESTE! News November December 2014

MOTHER BUTLER Liturgical Center

We sell at reasonable prices: Religious Icons, Hosts, Mass Wine,

Bibles, Yukaristiya, Anawim, Candles,

Incense, Magic Charcoal, Audio CDs, Songbooks, etc.

Cathedral Compound, Borongan City

6800 Eastern Samar




-Pope Emeritus Benedict XVI

from ESTE! NEWS

RUBY “MYSTERY”. This photograph by Marie Grace Penachos went viral minutes after it was posted on Facebook alongside

the picture of the Virgin Mary enshrined at the Cathedral. It was taken at Baybay 2, Borongan City a few hours before the land-

fall of Typhoon Ruby on Dec. 6, 2014.

Malipayon Nga Pasko UgMainuswagon Nga

B a g - o N g a Tu i gHa Iyo Ngatanan

from ESTE! News and TV13 Staff

este news (december 2014)

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