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Mission Policies of the Episcopal Church in the Philippines (ECP), 1901-1980: Their Contribution to the Regional Character of the Church

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Mission Policies of the Episcopal Church in the Philippines (ECP), 1901-1980: Their Contribution to the Regional Character of the Church Middlesex University Research Repository An open access repository of Middlesex University research http://eprints.mdx.ac.uk Ngaya-an, Ben B. (2016) Mission policies of the Episcopal Church in the Philippines (ECP), 1901-1980: their contribution to the regional character of the Church. PhD thesis, Middlesex University. [Thesis] Final accepted version (with author’s formatting) This version is available at: https://eprints.mdx.ac.uk/21641/ Copyright: Middlesex University Research Repository makes the University’s research available electronically. Copyright and moral rights to this work are retained by the author and/or other copyright owners unless otherwise stated. The work is supplied on the understanding that any use for commercial gain is strictly forbidden. A copy may be downloaded for personal, non-commercial, research or study without prior permission and without charge. Works, including theses and research projects, may not be reproduced in any format or medium, or extensive quotations taken from them, or their content changed in any way, without first obtaining permission in writing from the copyright holder(s). They may not be sold or exploited commercially in any format or medium without the prior written permission of the copyright holder(s). Full bibliographic details must be given when referring to, or quoting from full items including the author’s name, the title of the work, publication details where relevant (place, publisher, date), pag- ination, and for theses or dissertations the awarding institution, the degree type awarded, and the date of the award. If you believe that any material held in the repository infringes copyright law, please contact the Repository Team at Middlesex University via the following email address: [email protected] The item will be removed from the repository while any claim is being investigated. See also repository copyright: re-use policy: http://eprints.mdx.ac.uk/policies.html#copy Mission Policies of the Episcopal Church in the Philippines (ECP), 1901-1980: Their Contribution to the Regional Character of the Church Ben B. Ngaya-an 2015 DECLARATION This work has not previously been accepted in substance for any degree and is not being concurrently submitted in candidature for any degree. Signed (Candidate) Date 18 August 2015 STATEMENT 1 This thesis is the result of my own investigations, except where otherwise stated. Where correction services have been used, the extent and nature of the correction is clearly marked in a footnote. Other sources are acknowledged by midnotes or footnotes giving explicit references. A bibliography is appended. Signed (Candidate) Date 18 August 2015 STATEMENT 2 I hereby give consent for my thesis, if approved, to be available for photocopying by the British Library and for Inter-Library Loan, for open access to the Electronic Theses Online Service (EthoS) linked to the British Library, and for the title and summary to be made available to outside organizations. Signed (Candidate) Date 18 August 2015 ABSTRACT This study demonstrates the extensive contribution of successive mission policies from 1901 to 1980 to the regional character of the Episcopal Church in the Philippines (ECP). The policy of concentration from 1901 to 1919, which focused church’s work in certain areas of Luzon and Mindanao, continued to impact the development of its mission in spite of the adoption of new policies in the succeeding years. This is because it was primarily developed in relation to the issue of marginality in Philippine society, a factor that remained vital to new policies although it was not always explicitly acknowledged. Although the policy of consolidation from 1920 to 1940 aimed at strengthening the initial mission work, it also allowed expansion for the sake of marginalized people like the Tiruray in Upi, Maguindanao. After World War II to 1962, the church adopted policies of centralization - gathering key institutions in one centre - and expansion of influence - bringing church’s influence to the mainstream of Philippine society. However, when the church pursued its expansion to the lowland Filipinos in partnership with the Iglesia Filipina Independiente (IFI), the concentration of its work amongst the marginalized people in the Cordillera and Mindanao was further enhanced. From 1962 to 1980, the church adopted parallel policies of devolution – Filipinization of leadership - and decentralization – division of the district into dioceses. However, since the policy of decentralization was developed not only for efficient administration of the church but also for its regional expansion, it further contributed to concentration of work in places where the church has been previously working. The framework of ‘mission history after the “world-Christian turn” ’ employed in this study made it possible to arrive at the above conclusions in spite of relying on sources that are predominantly colonial, because it demands reconceiving mission history in the light of World Christianity. In particular, this mission history articulates Filipino voices that have been muted and yet can be detected in the way missionaries dealt with issues like marginality. The capacity to highlight local context and local voices in this framework is partly due to the identification of the double role of mission policies - mediating and synthesizing - in the dialogical relationship between theory (theology, theories, ideals) and practice (expediencies or what is happening on the ground) in the work of Christian mission. This study contributes to the broadening of mission history as well as demonstrating the importance of mission history in the continuous growth and evolution of World Christianity as an area of study. ACKNOWLEDGMENT My heartfelt thanks go to countless people who, in many ways, extended their helping hands for the completion of this thesis. No formal acknowledgement may be able to mention all of them but their contributions to this thesis will never be forgotten. Having said that, there are people who deserve especial mention: Dr. Arun W. Jones, my primary supervisor, who in many occasions walked extra miles to give his critical and yet encouraging comments; and Dr. Gerald Anderson, my second supervisor, for his never tiring support and encouragement. Mr. Brian Woolnough also deserves acknowledgment for his constructive comments and pastoral support as my mentor and the chair of the panel for my Presubmission Sub-Committee (PSC) interview. Many thanks also for the inputs from Dr Ben Knighton and Dr Paul Woods as members of the Presubmission Sub-Committee (PSC). These inputs further improved the thesis. Thanks be to Mr. Ralph Bates who, in many occasions, has helped me tidy up my work with his proof reading skills. Dr. Andrew Daunton-Fear, a former colleague and a friend, also contributed through his invaluable comments not only as native English speaker but more so as a keen lover of Church History. Dr. Analyn Salvador-Amores, a friend, also utilized her expertise in cultural anthropology to help me improve on discussions that included cultural history of the Philippines. No words of thanks could ever fully express my heartfelt gratitude to the Saint Andrew’s Theological Seminary, Quezon City, especially its Faculty Development Program, for providing an opportunity to do further studies. Aside from giving this opportunity, this seminary, through its past and current presidents as well as members of the Board of Trustees, has shown me trust and faith through its financial assistance. The entire Episcopal Church in the Philippines (ECP), to which the aforesaid seminary belongs, also contributed a lot financially. It did not only provide scholarship grants but also extended financial help through loans. Moreover, Saint Andrew’s Theological Seminary, through its Mosher Library which also houses the Episcopal Church in the Philippines Archives (ECPA) and the Iglesia Filipina Independiente Archives (IFIA), provided most of the archival and other primary sources used in this thesis. In connection to sources, the Archives of the Episcopal Church (ATEC), deserves especial mention for graciously allowing me to use its collections. I enjoyed kind assistance from its staff during my research visits as well as when I needed their help through the internet. Also, I sincerely thank those who generously shared helpful information through interviews. The Oxford Centre for Mission Studies (OCMS) did not only provide me a wonderful place to do my research for a degree but also provided financial assistance through its matching scholarship scheme. Also, the then United Society for the Propagation of the Gospel (USPG) now the United Society (US) is worthy of sincere acknowledgement. It has granted me financial assistance toward my tuition fee for three years. Aside from the financial assistance provided by the abovementioned institutions, individuals also went out of their way to help me. Notable among them is Dr Andrew Daunton-Fear who utilized a legacy under his name in providing the much needed funds for my cost of living allowance throughout the duration of my research, especially while in the United Kingdom as well as in the United States of America. Again, thank you very much. May the Gracious God continue to bless you. DEDICATION To my friends, colleagues and relatives who cheered me as I went through many trials while on my research journey. To my wife Liz and my children Andoi, Nico and Samantha who never failed to show their kind understanding, especially when I needed to be away from
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