THE LATEST ON THE JBC

The Latest  on the JBC

 Joaquin G. Bernas, S.J.

Since 1987 the Judicial and Bar Council has struggled with the question whether it should allow two or only one member of Congress to sit in the body.  Last month a divided Supreme Court finally ordered the JBC: You can have only one member of Congress.   How much of a difference will that make?

But first a bit of history as the Supreme Court tells it:  “It bears reiterating that from the birth of the Philippine Republic, the exercise of appointing members of the Judiciary has always been the exclusive prerogative of the executive and legislative branches of the government. Like their progenitor of American origins, both the Malolos Constitution and the 1935 Constitution vested the power to appoint the members of the Judiciary in the President, subject to confirmation by the Commission on Appointments.

“It was during these times that the country became witness to the deplorable practice of aspirants seeking confirmation of their appointment in the Judiciary to ingratiate themselves with the members of the legislative body.

“Then, under the 1973 Constitution, with the fusion of the executive and legislative powers in one body, the appointment of judges and justices ceased to be subject of scrutiny by another body. The power became exclusive and absolute to the Executive, subject only to the condition that the appointees must have all the qualifications and none of the disqualifications. 

“Prompted by the clamor to rid the process of appointments to the Judiciary of the evils of political pressure and partisan activities, the members of the Constitutional Commission saw it wise to create a separate, competent and independent body to recommend nominees to the President. Thus, it conceived of a body, representative of all the stakeholders in the judicial appointment process, and called it the Judicial and Bar Council (JBC).”

The Constitution now says:  “A Judicial and Bar Council is hereby created under the supervision of the Supreme Court composed of the Chief Justice as ex officio Chairman, the Secretary of Justice, and a representative of the Congress as ex officio Members, a representative of the Integrated Bar, a professor of law, a retired Member of the Supreme Court, and a representative of the private sector.”

I recall that when this provision was approved providing for only one member of Congress in the Judicial and Bar Council, the thinking of the Constitutional Commission was that the legislative body would be unicameral.  When the Commission decided instead to have a bicameral Congress, the Commission, whether intentionally or inadvertently, did not change what it had approved about legislative participation in the Council. 

When the provision was first implemented, only one member of Congress sat.  By 1994, however, two legislators were allowed to sit but either alternating or sitting together but with only half a vote each.  In 2001, however, the Judicial and Bar Council allowed two members to sit, each with a full vote.

The Court decision of last April 16, put an end to this and said that there should be only one member of Congress.  Will that really make much of a difference in the quality of decisions of the Judicial and Bar Council?

Your answer to this question will be as good or as bad as mine.  But if we must change the system of appointing justices and judges, my preference would be to go back to the 1935 system of requiring confirmation by the Senate for appointments to the Supreme Court.  That system gave us the golden years of the Supreme Court. 

I know that the shift away from this system was justified by the desire to remove political influence from the appointing system.  When the Constitutional Commission was debating the subject, however, the examples given of political influence were not taken from the process of appointing members of the Supreme Court but from appointments to lower courts and to executive offices.

Has the Judicial and Bar Council given us a better judiciary, whether in the higher or the lower levels?  As lawyers would say, Res ipsa loquitur!  Certainly, however, the present system is an improvement on the system under the 1973 Constitution when all appointments were at the discretion of the President.

Even today, however, we must ask how strong the influence of the President can be on the appointment process?  True it is that the President can only appoint from among those recommended by the Judicial and Bar Council.  The Constitution says from among “at least three.”  The JBC can give the President more to choose from. 

Moreover,  look at the composition of the Council.  The Chief Justice, the Secretary of Justice and a member of Congress are ex officio members.  The rest,  consisting of a representative of the Integrated Bar, a professor of law, a retired Member of the Supreme Court, and a representative of the private sector, are appointed by the President but with the consent of the Commission on Appointments.  Will that solve the problem of political (read “presidential”) interference?

Under the 1935 Constitution the President had to present to the Commission on Appointments impeccable  nominees for Chief Justice and associate justices, or risk being rebuffed by the Commission on Appointments. As I see it now, the JBC is so composed as to be proximately exposed to the temptation of serving to the President a platter of “peccable” nominees.  In the end, we get the government we vote for!

6 May 2013

ABOUT POLITICAL DNASTIES

About Political Dynasties

 Joaquin G. Bernas, S.J.

The campaign against political dynasties is on full blast.  Nothing will come out of it.

This, in fact, is not a novel issue.  The constitutional provision on the subject was already a subject  of debate in the 1987 Constitutional Commission.  The debate started during the deliberations on the article on Local Governments when Commissioner Foz proposed the prohibition of political dynasties.  The arguments pro and con about prohibiting political dynasties were rehearsed during the brief debate. 

Briefly Foz argued that “The idea of a prohibition against the rise of political dynasties is essentially to prevent one family from controlling political power as against the democratic idea that political power should be dispersed as much as possible among our people.” 

Immediately, however, Commissioner Nativided objected saying that this would be a diminution of the power of the people to elect their governors.

Essentially that was Commissioner Monsod’s argument too saying that “we have to be very clear on what we mean and not just have a provision that can be interpreted in a very wide latitude.  I say so because this is a restrictive provision.  It excludes and it disqualifies.  We should think very hard about this before we put things in the Constitution that will deprive the people of the right to a full choice as to who should be their local leaders.”  He added: “I just want to note that the ultimate objective in cleaning the election process is to make sure that an elective office is accessible to all, whether rich or poor.  If we are going to say that in order to democratize we will have to disqualify somebody, this does not sound right.”

But Nolledo argued for prohibition saying that “If we adopt a provision against political dynasties as defined by Congress, we widen the political base or the political opportunities on the part of poor but deserving candidates to run for public office with a better chance of winning.”

In the end the Foz proposal was rejected. 

But the idea refused to die and  Commissioner Nolledo tried to revive it during the deliberation on the Declaration of Principles. Nolledo entertained the hope that the Constitutional Commission might still approve a prohibition of political dynasties because, as he said, “It seems to me that the resolution asking for a provision in the Constitution is very popular outside but does not seem to enjoy the same popularity inside the Constitutional Commission.”  He was also faintly hoping that Congress would do what the Commission would not do.  Hence his impassioned plea:  “And so I plead with the Members of the Commission to please approve this provision. . . [W]e leave it to Congress to determine the circumstances under which political dynasty is prohibited.  The Commission will not determine hard and fast rules by which political dynasty may be condemned.  But I think this is a very progressive provision and, in consulting the people, the people will like this provision.  I hope the Commission will hear the plea of the people.”

The Commission responded to his anguished plea by approving what we now have: “Section 26. The State shall guarantee equal access to opportunities for public service and prohibit political dynasties as may be defined by law.”

As can be seen, it is a limp-wristed provision.  It is like most of the provisions in the Declaration of Principles.  They are not strict constitutional provisions which bind; they merely served to shorten Commission debates.  At best they invite to Congress to accept an idea and to give it substance and form. 

In 2011 Senator Miriam Defensor Santiago filed Senate Bill 2649 on political dynasties. Her Explanatory Note pretty much summed up the arguments expressed by others for the passage of such a bill.  But the bill did not get anywhere.  Will a constitutional amendment by referendum and plebiscite, as suggested by the currently disheartened Chairman Brillantes, succeed in drafting a provision  that defines what political dynasty means? But amendment by initiative and referendum has had its own problems.

Now we are at it again looking for an end to political dynasties.  In 1986 Commissioner Ople was more optimistic.  “We see lots of evidences that, in fact, people disadvantaged by the accident of birth have indeed risen through their own efforts to become successful competitors of entrenched political dynasties in their provinces and cities.”  Now, however, as new dynasties are sprouting, there is not much room for optimism. 

The argument that the electorate should be left free to decide whom to choose is not without validity.  Partly for that reason, the meaning of political dynasties has been left for Congress to define.  But since Congress is the principal playground of political dynasties, the realization of the dream that the provision on political dynasties would widen access to political opportunities, will very probably be exhaustingly long in coming.  In the end, how people vote this year and in the election years to come will determine our future.

29 April 2013

MORE ON THE PARTY LIST SYSTEM

More on the New Party List Decision

Joaquin G. Bernas, S.J.

The controversial party-list cases have been remanded by the Supreme Court to the Comelec for review.  What the Comelec is required to do is to decide two related questions:  (1) Which organizations may participate in the party list system?  (2) Who are qualified to represent the party list organizations?

My column last week was an attempt to answer the first of the above questions.  Let me summarize.  (a) The inspiration of the system is social justice understood in both the economic and political sense.  (b) Participation in the system is not limited to the sectors enumerated by the Constitution or law, i.e., “labor, peasant, urban poor, indigenous cultural communities, women, youth, and such other sectors as may be provided by law.”  (c) The enumerated sectors must be economically marginalized because that is what disables them from successfully engaging in the political struggle.  (d) The national and regional organizations need not be economically marginalized but they must be politically or ideologically disadvantaged or marginalized.  (e) Traditional political parties, if they wish to participate, must renounce participation in district elections.  (f) Segments of political parties, if they wish to participate, must be separately incorporated and be independent of their original parties.

In all of this, the Comelec must be guided by what the Supreme Court has said about the common denominator of participating organizations, namely: “The common denominator between sectoral and non-sectoral parties is that they cannot expect to win in legislative district elections  but they can garner, in nationwide elections, at least the same number of votes that winning candidates can garner in legislative district elections.  The party-list system will be the entry point  to membership in the House of Representatives for both these non-traditional parties that could not compete in legislative district elections.” 

And that is the difficult part causing concern, because it involves the evaluation of difficult factual issues.  It is relatively easy to determine whether a sectoral party, e.g., of security guards, is economically marginalized and underrepresented and thus does not have much of a chance to win in a district election.  But if the security guards of the country band together they might win one of the seats in the 20% share of party list organizations.  The same would be the case of other sectoral parties or a combination of them.  But how does one measure the strength of non=traditional or regional parties?

The concern of some, however, is that non-traditional national or regional parties might guzzle up all of the 20% share of party-list organizations if the non-sectorals happen to have the support of moneyed individuals. Realistically, however, where are these non-traditional parties  who are so vote rich and so economically affluent as to be able to wipe out the economically marginalized and underrepresented?

The point is that the party list system was designed for groups that “cannot expect to win in legislative district elections  but can garner, in nationwide elections, at least the same number of votes that winning candidates can garner in legislative district elections.”  These are the disadvantaged who wish to win but cannot win representation through district elections.  They are the beneficiaries of social justice in the 1987 Constitution which favors those who have less in life either economically or politically. 

Pluralism is a characteristic of a democracy. “To require all national and regional parties under the party-list system to represent the ‘marginalized and underrepresented’ is to deprive and exclude, by judicial fiat, ideology-based and cause-oriented parties from the party-list system. How will these ideology-based and cause-oriented parties, who cannot win in legislative district elections, participate in the electoral process if they are excluded from the party-list system? To exclude them from the party- list system is to prevent them from joining the parliamentary struggle, leaving as their only option the armed struggle.”

Moreover, I repeat my question: Where are the wealthy national or regional organizations capable of burying the sectors under an avalanche of votes?  Will the Comelec be able to uncover them?

I now come to the qualifications of a party-list representative.  This is a relatively easier puzzle for the Comelec.  A party-list representative, of course, must have the qualifications of a district representative except for the residence requirement because he or she does not represent a district.  But one must be a bona fide member of the party or organization which one seeks to represent at least 90 days before the election. In the case of sectoral parties, to be a bona fide party-list representative one must either belong to the sector represented, or have a track record of advocacy for such sector.  In other words, to represent a party of farmers, one need not be a farmer but must have a track record of advocacy for such sector.

Ultimately, however, let us remember that the party-list system was meant to be an experiment.  Next time we review the Constitution, let us take a good hard look at the results of the experiment.

22 April 2013

THE NEW PARTY LIST DECISION

The New Party List Decision

Joaquin G. Bernas, S.J.

If I approach the Supreme Court’s recent decision on the party least system by way merely of a mechanical exercise in statutory construction, I might conclude that the Court has stripped the party-list system of its soul. The party list system is not merely a restructuring the of the membership of the House of Representatives.  It is a peaceful revolutionary measure which introduces  social justice into the structure of the House. The Constituonal framers intended social justice to be the soul of the system and the latest decision has preserved that soul although giving it a reading slightly differently from the way the earlier Ang Bagong Bayani read it.

The Court’s new decision begins by saying that the party-list system has three component parts: (1) national organizations, (2) regional organizations, and (3) sectoral  organizations consisting of  “labor, peasant, urban poor, indigenous cultural communities, women, youth, and such other sectors as may be provided by law.”  This enumeration is lifted out of the text of the Constitution.

When the framers were deliberating on the Constitution, they saw the generally marginalized condition of the third componet of the system  But the framers also saw that the economic sectors were not the only groups suffering marginalization and underrepresentation.  They also saw some national and regional parties as suffering this disadvantage.  Hence what they created was “a party-list system of registered national, regional, and sectoral parties or organizations.” But since the original inspiration for the party-list system were the economically disadvantaged sectors, the national and regional parties, when included in the system,  must, under the rule of eiusdem generis, also have the disadvantage of being “marginalized and underrepresented”  -- but not necessarily in the sense of being economically disadvantaged.

In the language of the ponencia itself,  “The common denominator between sectoral and non-sectoral parties is that they cannot expect to win in legislative district elections  but they can garner, in nationwide elections, at least the same number of votes that winning candidates can garner in legislative district elections.  The party-list system will be the entry point  to membership in the House of Representatives for both these non-traditinal parties that could not compete in legislative district elections.” 

I do not know if we are only playing with words here, but I find this citation from the ponencia to be a good inclusive definition of the phrase “marginalized and underrepresented.”

But whence did the quality of being “marginalized and underrepresented” come from when nowhere does the phrase appear in the text of the Constitution.  It comes from the general concept of social justice under Article II of the Constitution.  The current accepted meaning of social justice in jurisprudence is that those who have less in life either economically or politically should be given more in law.  That is what the party-list system tries to do. 

The ponencia, however, also notes that, while RA 7941 mentions “marginalized and undrrepresented” in its Declaration of Policy, the body of the law itself does not explicitly require that party-list participants must all be marginalized and underrepresented.  But, to my mind, that is because making such an explicit requirement would be a superfluity considering that the party-list system was conceived precisely for the sake of the marginalized and underrepresented.

The ponencia also says that the phrase marginalized and underrepresented should refer only to those which by nature are economically marginalized. I take this to mean that the requirement of marginalization, understood in the economic sense, remains applicable to the economic sectors. After all, it is their economic condition that makes them marginalized.  Bu it does not mean that national and regional parties that are not economically marginalized may not participate even if they are also otherwise marginalized, for example, ideologically. That would be true if the Constitution limited social justice, the soul of the party list system, to economic social justice, as the 1973 Constitution did.  But the 1987 Constitution has expanded the meaning of social justice to include political justice.  It can cover not just the economically marginalized but also the politically or ideologically marginalized.  In the ponencia’s own language, “The common denominator between sectoral and non-sectoral parties is that they cannot expect to win in legislative district elections.”

When reports came out about the latest Supreme Court decision on the party-list system, the immediate reaction of some was concern that it had stripped the party-list system of its social justice soul.  What caused the concern were reports that being “marginalized and underrepresented” was no longer a requirement for participation in the party-list system.  Partly true and partly untrue.  What I understand the Supreme Court decision in its entirety as saying is that economic marginalization remains a requirement for the economic sectors but not necessarily for the national and regional parties.  For these latter what is sufficient is political or ideological marginalization, even if the ponencia prefers tp limit the word marginalization.  In this sense, the new decision is a partial departure from the decision in Ang Bagong Bayani.  Thus, social justice as the soul of the sysem remains intact.

I am sure that what I have said does not clarify everything.  But I have run out of space. Next time I shall try to answer what the Comelec will have to do with the cases remanded to it for review.

15 April 2013

PALM SUNDAY AND ASCENT TO PAPACY

Today we celebrate Palm Sunday, the entry of Jesus into Jerusalem. The official calendar gives to this Sunday a very cumbersome title:  Palm Sunday of the Lord's Passion. 

Ten days ago the Cardinal Archbishop of Argentina entered the Vatican to be eventually elected Pope.  The two occasions invite some reflection.

The entry into Jerusalem was a triumphal occasion.  The build up for the celebratory event started in Jericho when Jesus passed by together with other pilgrims.  Seated along the road was the blind man Bartimaeus.  When he became aware that among the pilgrims was Jesus, he started shouting, “Jesus, Son of David, have mercy on me.”  Jesus finally summoned him and cured his blindness. Immediately, the theme “David” took hold of the growing crowd which decided to accompany Jesus on the road to Jerusalem.

Nothing like that preceded the entry of Cardinal Bergoglio into the Vatican.  He was not among the touted papabiles and, in fact, only the reporter John Allen mentioned him as a possible Pope.  Unnoticed Cardinal Bergoglio entered Rome.

I had always thought that the entry of Jesus into Jerusalem was intentionally a very plebeian event.  It turns out, however, as told by the future Benedict XVI in his book on the Passion of Our Lord, that the event was rich with symbols of royalty.

Jesus arrived at the Mount of Olives from Bethpage and Bethany where the arrival of he Messiah was awaited.  He told two disciples that they would find an untamed colt tied to a fence and were to take it over.  If questioned, they were instructed to answer that the Master needed it.  They found the colt and did as they were told. 

I used to wonder what the justification was for this appropriation.  Now I am told by the future Benedict XVI of its royalty implications.  It was all a recollection of the right of the king to requisition what he needed for travel, a right recognized in antiquity. 

More importantly, Matthew and John cite Zacariah saying: “Rejoice heartily, O daughter Zion, shout for joy, O daughter Jerusalem! See, your king shall come to you; a just savior is he, Meek, and riding on an ass, on a colt, the foal of an ass.”  Jesus is presented as a king who breaks down the triumphal arcs of war, as a king of peace, of simplicity and of the poor.  This was a decisive rejection of zealotry.

This is how Pope Francis has been presenting himself.  And even in his life as prelate in the difficult days of the dictatorship in Argentina, he avoided any semblance of zealotry. He worked as a man of peace

When finally the disciples brought the colt to Jesus, something unexpected happened: the disciples threw their cloaks on the animal and they proceeded to help Jesus to mount the animal.  Joseph Ratzinger recalls in this how Solomon ascended to the throne of David.  The priest Zadoc and the prophet Nathan  helped by others installed Solomon on the throne. 

Likewise, there was symbolic royalty when the disciples threw their cloaks on the animal: it was a gesture of enthronement in the tradition of Davidic royalty.

The enthusiasm of the disciples infected the crowd who thereafter carpeted the road with their cloaks and branches  of threes while shouting the words of Psalm  118, "Hosanna! Blessed is he who comes in the name of the Lord!  Blessed is the kingdom of our father David that is to come! Hosanna in the highest!"

This enthusiastic crowd of pilgrims was not the same crowd that would later shout “Crucify him, crucify him!”  But the enthusiasm of the Palm Sunday crowd was repeated in St. Peter Square when the thousands greeted Pope Francis when it was announced, “We have a Pope who has taken the name Francis.”

After the entry into Jerusalem, what happened?  Mark tells us that after the enthusiastic reception by the crowd, Jesus went to the Temple to observe what was happening, and then retired to Bethany. Later he returned to the Temple to cleanse it of those engaged in buying and selling. He also overthrew the tables of money changers and the places of those selling doves.

What was this all about?  Was it a manifestation of zealotry or of political revolution?  Mark sees the answer  in the words of Our Lord: "Is it not written: 'My house shall be called a house of prayer for all peoples'? But you have made it a den of thieves."

After the installation of Pope Francis, what will happen?  There is much talk about the cleansing of Vatican offices.  We shall await Vatican developments.

25 March 2013

UUNFINISHED RH LAW DEBATE

Unfinished Debate Over the RH Law

A recent article on the Kennedy legacy published in The Tablet, a British Catholic weekly, recalls a speech of John F. Kennedy given before a hostile crowd crowd of Protestant ministers.  Kennedy said:  “I believe in an America where the separation of church and state is absolute; where no Catholic prelate would tell the President – should he be Catholic – how to act, and no Protestant minister would tell his parishioners for whom to vote; where no church or church school is granted any public funds or political preference, and where no man is denied public office merely because his religion differs from the president who might appoint him, or the people who might elect him.” 

The speech, given in the heat of a presidential campaign, was designed to quell fears of a Catholic President.  To a large  extent it served its purpose as shown by the election of Kennedy as President.

In 2012, another Catholic but Republican candidate, Rick Santorum, would contradict the Democrat Kennedy saying, “I don’t believe in an America where the separation of Church and State is absolute. The idea that the Church can have no influence or no involvement in the operation of the State is absolutely antithetical to the objectives and vision of our country … To say that people of faith have no role in the public square? You bet that makes you throw up.”

Political campaign speeches tend to be absolutist in tone and frequently have to be subjected to distinctions in order to arrive at the full truth.  Kennedy’s statement, for instance, about the grant of public funds to religious institutions have been nuanced by recent jurisprudence.  Government financial aid may now be given to religious institutions provided that the grant  (1) is for a secular legislative purpose, (2) must have a primary effect that neither advances nor inhibits religion, and (3) must not require excessive government entanglement with  the recipient institution.  A number of other decisions have refined this teaching.

As to religious influence on the life of society, we are too aware of the excesses of churchmen the Catholic reigion was the established, or of efforts to prohibit the reading of the novels of Rizal, or now of efforts of some preachers to exclude from the Church those who favor the RH Law or to punish legislators who voted for the Bill.

The Catholic teaching on this subject may already be found in the Compendium on the Social Teaching of the Catholic Church which says, “Because of its historical and cultural ties to a nation, a religious community might be given special recognition on the part of the State. Such recognition must in no way create discrimination within the civil or social order for other religious groups” and “Those responsible for government are required to interpret the common good of their country not only according to the guidelines of the majority but also according to the effective good of all the members of the community, including the minority.”

During the earlier debates on the RH Bill I myself had argued against some provisions of the bill which I thought should be deleted before the approval of the bill or should be challenged constitutionally if included in the partial version of the bill.  Because of this, I and a number of colleagues offered ways of improving the bill and we published what we called talking points on the bill. 

I have studied the final version, the approved law, and I notice that points which I would have considered constitutionally objectionable have been removed or nuanced.  Moreover, the prohibition of abortion has been made more specific.

But the debate on the approved law continues.  I am rather disturbed by preachers who use their opposition to the law as a way of defeating electoral candidates who favor or have favored the law.  Tactics are being used which can have the effect of driving Catholics away from the Catholic church or at least from Sunday Masses where the preachers subject the audience to prolonged attacks on the RH Law and to threats of damnation against those who favor the law.

As to the constitutional arguments being used against the law which are not impressive.  The arguments I have seen can be reduced to one sentence: “The law is unconstitutional because it does not hew closely to the teaching of the Catholic church on contraception.” 

This is a throwback to pre-1908 political society in the Philippines.  It forgets what the Compendium teaches: “Those responsible for government are required to interpret the common good of their country not only according to the guidelines of the majority but also according to the effective good of all the members of the community, including the minority.”  Worse yet, it ignores both the non-establishment clause and the free exercise clause of the Constitution.

P.S. on an unrelated subject.  The Supreme Court is revising the Rules of Civil Procedure and will hold a National Conference from 28-30 June 2013. The deans of our country's leading law schools and experts in Civil Procedure are already preparing drafts for the new Rules. The Office of Justice Roberto A. Abad is open to receiving suggestions from all lawyers (newcivpro@gmail.com).

14 January 2012

FATHER JAMES REUTER, S.J.

Father James Reuter, S.J.

Much has been said about the life and accomplishments of Father James Reuter. It is not easy to improve on or repeat in a better way what has already been said or written about him.  Hence, let me just say a few words about him not as the public persona known to many Filipinos but simply as a Jesuit.  

I believe that you do not have a full picture of him unless you also look at him simply as that, Jesuit. He was a Jesuit before anything else.  It was, after all, his decision to join the Jesuits as an eighteen year old high school graduate of St. Peter’s Prep in New Jersey that launched him on his Philippine adventure.

Father Jim’s Jesuit life started in 1934 in St Isaac Jogues Novitiate in Wernersville, Pennsylvania. As a young Jesuit novice he must have found inspiration in the stories about the heroic lives of the North American martyrs, Isaac Jogues, John de Brebeuf and companions.  These Jesuits brought God to the wilds of North America and were martyred under the most cruel circumstances.

It was during his novitiate that he underwent the thirty day Spiritual Exercises of St Ignatius, the soul-wrenching and soul-cleansing experience every young Jesuit must undergo.  Four years later, while on a boat to Manila, he must have felt like the North American Missionaries  about to bring God, not to the Indian wilds of North America but to the  Philippines, but only to realize later, as he said, that, instead of bringing God to the Philippines, the Philippines brought God to him.  In fact, the only wild Indians he encountered in the Philippines were high school boys of the Ateneo de Manila where he was assigned to teach Latin and English. 

During Second World War he was together with other Americans herded by the Japanese Armed Forces to a Los Baños Concentration Camp.  He wrote a highly  entertaining account of life in Los Baños parts of which, some co-inmates of his said, were apocryphal.  He tells, for instance, of how the basic clothing needs of some male detainees were met with short pants tailored from the veils of American Maryknoll nuns.  Father Reuter was an imaginative writer!

After release from Los Baños, he graduated to Cell Block No. 4, Muntinlupa, Rizal.

Liberation in 1945 finally brought him back to the US and enabled him to finish his studies for the priesthood in Woodstock College, Maryland.  After ordination and before going back to Manila, he had to go through what is called tertianship or second novitiate where another mandatory thirty-day Spiritual Exercises are meant to cleanse whatever prideful dregs had been left by long years of study.  After this he went to Fordham University for Radio and Television Broadcasting studies.  His work would later find him comfortably comingling with  lovely actresses.  He could navigate safely in such dangerous waters, even with his Paul Newman look, because it is said of him that he had no original sin.

I first met Father Reuter when I was a high school student in Ateneo de Naga.  He had recently come back from the US and was assigned to teach English and elocution in high school.  Even then he was already Father Reuter – writer, dramatist, teacher, basketball coach, and marvelous story teller, not always historically accurate but always highly entertaining.  His example and the example of other Jesuits in the Ateneo de Naga attracted me to join the Society of Jesus.

I met him again at the Ateneo de Manila.   By then I was a young Jesuit teaching English and Latin  in the High School. Father Jim taught English, Latin and Theology in College, was Drama and Debate Moderator and Workshop Director, ran the Family Theater Santa Zita,  directed TV and Radio Masses, while also coaching basketball.  In other words, the Society of Jesus was getting its money’s worth out of him.

After several years, we were together again under the same roof, this time in Xavier House in Herran where I had my office as Provincial Superior of the Jesuits and where he had his office as Director of Communications for the Society of Jesus and for the Catholic Bishops..  This was all during Martial Law. He was everything for Jesuit communications and for the communications apostolate of the Catholic Bishops Conference.  From Xavier House came Radyo Bandido and the mimeographed publication Signs of the Times which chronicled events which could not find print in the controlled media.  But if Father Jim had dreams of becoming like the North American Martyrs, that never happened.  All he got was a short stint in military detention.  But we had a lot of serious and fun moments discussing the developing events of martial law.

I have mentioned the Spiritual Exercises of St Ignatius which every Jesuit undergoes for thirty days twice during his life time and for eight days every year of his life.  It is the Spiritual Exercises together with the meditation on the life, suffering, death and resurrection of Christ which burn into the Jesuit soul the outline of what his life should be and the inspiration that serves as the dynamo of his life.  It sears into every Jesuit what is sometimes called Ignatian spirituality; spirituality, yes, but worldly, immersed and at ease in a sinful world.  This is the unseen power behind the life, work and reputation of Father Reuter.   

Monday last week, on the last day of the year when the world did not end, he went to join Ignatius and his brother Jesuits, sent off, I am told, by the singing of his loyal assistant Sister Sarah of the St. Paul Sisters.  Last Saturday he was brought to the Jesuit cemetery in Sacred Heart Novitiate, Novaliches, QC, where he now rests in distinguished if silent company.

7 January 2013