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Mulzac: Cultural Dynamics and the in the

Cultural Dynamics and the Church in the Philippines

The overwhelming Christian majority makes the Philippines By Kenneth D. Mulzac the only country that is predomi- nantly Christian in Asia. Chris- tian behavior, however, is influ- enced not only by the convictions The Philippines consist of of the respective faith communi- 7,250 islands. About 700 of these ties but also by certain unique are populated with about 89.5 values held in common by the million people, at an average Filipino people. In order to un- population growth rate of 1.8%. derstand the Filipino Christian, These citizens represent a unique these values must be acknowl- blend of diversity (in languages, edged and appreciated (Jocano ethnicity, and cultures) and ho- 1966b). This is especially true mogeneity. Despite this diversity, as has been noted by one Fili- one common element that charac- pino thinker, who believes that terizes is a deep abiding we must “know the sociological interest in religion that permeates and psychological traits and all strata of society: Christian- values that govern Filipino life. ity 92.5%, (comprised of Roman Together, these traits and values Catholics 80.9%, Evangelicals contribute to the development of 2.8%, Iglesia ni Cristo [Church the typical Filipino personality” of ] 2.3%, Philippine Inde- (Castillo 1982:106, 107). pendent or Aglipayan 2%, other Since I came from the USA, 4.5%,); 5%; other a highly individualistic society, 1.8%; unspecified 0.6%; none I wanted to understand at least 0.1% (World Factbook 2006). some of those values that affect Kenneth D. Mul- behavior among people in a col- zac is an Associ- lectivistic society, such as the ate Professor of Philippines, where the empha- Christian Ministry sis is not so much on personal at Andrews Uni- traits but more on contextual versity. He previ- factors. Therefore, the purposes ously worked as of this investigation are: (1) to a missionary in the Philippines. introduce a few select Filipino cultural values and traits in or- Published by Digital Commons @ Andrews University, 2007 1 78 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 der to facilitate Filipino non-Fili- utang na loob (debt of the heart, pino intercultural relations and debt of gratitude), hiya (shame), avoid “a clash of cultural values” pakikisama (relationships), and (Williams 1994:3). Such cross- paniniwala sa mga espiritu (be- cultural conflicts may be pre- lief in the spirit world) (Church cluded when “developing cultural and Katigbak 2000:75). No par- awareness by acquiring a broad ticular preference or philosophy knowledge of values and beliefs of governs the choice or order of other cultures” (Glaser). (2) Since these four values. They simply the “Church has helped in the function as an introductory maturation of traditional Filipino sampling to help outsiders gain values and in the integration of an understanding of such an in- faith and culture” (Quisumbling triguing and interesting cultural 1987:216), this article also sug- environment. Since Filipinos use gests some proposals on how the these “to describe, evaluate and church may interface with the understand others and their be- Filipino culture. havior” (87) Christian witnesses Since the above issues have must respectfully pay attention. not largely been applied to mis- Each of the four values will be sion, this becomes a necessary described and then a Christian

Mission must be aware of the cul- tural assumptions and characteristics of people.

task. Further, I discovered that response will be given. An Ad- this is a wide field, and though ventist perspective rounds out well documented, the pieces are the discussion. somewhat scattered. This inves- tigation brings together several Utang na Loob concepts from the wider body of Authority figures in the Phil- knowledge. Hence, my observa- ippines enjoy great respect and tions are made in dialogue with a adulation. An American teacher rich supply of sources written by had befriended a Filipina and both Filipinos and non-Filipinos. apparently, the bond was per- Overall, my intent is to indicate ceived by the latter to be that that mission must be aware of of a mother-daughter relation- the cultural assumptions and ship. As a matter of course, she characteristics of people, in this started calling the senior “mom.” case, Filipinos. Although the American “mom” In light of this, four signifi- was not comfortable with this, cant Filipino values are studied: she extended herself by giving https://digitalcommons.andrews.edu/jams/vol3/iss2/9 2 Journal of Adventist Mission Studies 2/2007 79 Mulzac: Cultural Dynamics and the Church in the Philippines gifts, paying tuition, and so forth. qualifies the debt. For example, “Mom” soon felt that the situation being a parent, saving one’s life, was getting out of hand, because “pulling strings” for someone to she felt that the younger woman get a job, or paying for a person’s was invading her privacy by con- education are far more valuable stantly trying to be with her and than paying the fare for the bombarding her with small gifts jeepney. Some things can incur a and tokens, as well as unsolic- sense of life-long indebtedness. ited acts of service. She wanted Leonardo N. Mercado trans- to be just a teacher, nothing else. lates the concept as follows, “A The Filipina, however, felt that debt of volition no matter how she was showing gratitude by her small remains a debt even if gifts and gestures of deference. repaid. It is an expression of This sense of obligation where humaneness and right senti- people feel that they owe others ment, and no amount of money but can never completely repay can ever fully repay it” (Mercado them but “which they would ac- 1975:116). Local proverbs em- knowledge through constantly brace the idea succinctly, “There repeated little acts of deference” is no measure to repayment in (Cannell 1999:104) reflectsutang kind.” Again, “Financial indebt- na loob. edness is easily paid but not a This concept is derived from debt of kindness.” One social two Tagalog words: utang (“debt”) observer contends that any gift and loob (“inside”). It literally or service, whether offered by a means “debt in the inside.” In friend or stranger, if accepted, a meaningful way, it speaks places the recipient in the posi- about a sense of being obligated tion of returning a debt of grati- to a benefactor, owing a “debt of tude equal to, or superseding, gratitude” (Kaut 1961:257-272) that which s/he received. Hence, but even this “fails to impart “For every free service received, the feeling and commitment whether requested or not, the re- that a Filipino with his deep cipient contracts a debt of honor colonial, feudal and religious towards his benefactor” (Eggan background puts into exercise 1971:15). It must be understood of such value” (Andes and Ilado- that “the benefactor does not set Andes 1986:32). This is part of any conditions, or ask for an ex- the very psyche of every Filipino. pression of gratitude. All depends It is an interior law that consti- on the inventive generosity of the tutes “the most authentic self of recipients, a generosity which the Filipino; that is what he is in can last for a lifetime” (Mercado his innermost reality” (de Mesa 1975:117). 1988:24). As such, it dictates the Utang na loob is closely related behavior of a recipient to a gen- to the strong family ties that are erous benefactor. Of course, the part and parcel of the Philippine value placed on the gift or deed cultural context. Indeed, this is Published by Digital Commons @ Andrews University, 2007 3 80 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 an essential component of the col- In the context of the church lectivistic construct. The family is three observations may be made central and quite extensive, reach- concerning utang na loob, one of ing back several generations. The the most significant moral values history and traditions, ethics and that undergirds Filipino society ideals, morals and principles of (Enriquez 1980:8). First, this the extended family help shape value can be easily misplaced, the individual. This has prompted exaggerated, or exploited. Hence, Theodore Gochenour, former di- one has to be careful in the dis- rector of Southeast Asian pensing of services and gifts so Center in , Philippines, to as not to have people in a state comment, “No other single aspect of constant indebtedness. There- of life is likely to be as important, fore, respect for the individual, lasting or influential on choices both within and without the and decisions from childhood to group confines, is of principal old age” (1990:18). In fact, the worth. Each person must be

Utang na loob is closely related to the strong family ties that are part and parcel of the Philippine cultural context.

family concept is so deeply rooted seen and treated as the creation in the Philippine cultural milieu of , made in his image and that nothing is as important to a likeness (Gen 1:27).1 Filipino citizen as family. A Fili- Second, if care is not exercised pino “exists first and foremost as then utang na loob can lead to an a member of a family and looks abuse of authority by the power to the family as the only reliable holders who can foster an oppres- protection against the uncertain- sive patron-client atmosphere. ties of life” (18). Chan rightfully Christians, regardless of their summarizes the effect and extent different positions accorded due of this. He writes, “This sense of to wealth, profession, education, family obligation begins early on or family background, and so when children are conditioned to forth, must not (even by their acts be grateful to their parents for of kindness), cause anyone to their birth. A lifelong debt of grati- grovel in “gratitude.” Christians tude or utang na loob (debt that must seek to avoid any kind of is inside) thereby creates binding dependency or mendicancy that relationships of love, respect and reduces the true freedom or self- obedience” (1992:272). respect of the individual and/or https://digitalcommons.andrews.edu/jams/vol3/iss2/9 4 Journal of Adventist Mission Studies 2/2007 81 Mulzac: Cultural Dynamics and the Church in the Philippines the group. Christians must prac- the Barbarians; both to the wise, tice the biblical way of life: “freely and to the unwise.” The Amplified you have received, freely give” puts it: “I have an obliga- (Matt 10:8); “let us not become tion to discharge and a duty to weary in doing good . . . let us do perform and a debt to pay.” Paul good to all people” (Gal 6:9-10). could never repay what Christ Third, we can emphasize that had done for him but his grati- because Christ has died to tude is seen in his untiring efforts save us from our sins, then utang to preach and live the to na loob can be appropriately di- whomever he met and wherever rected to him. It may serve the he lived. This sense of obligation, church well to consistently for- of utang na loob, was the motivat- ward the idea that everyone has a ing factor in Paul’s life. “debt of gratitude” to God as their The church should exercise Creator and Savior (Ps 34, 95, care, however, that utang na loob 100, 103; John 3:16; Gal 2:20). not be presented as an obligation Since Filipinos are collectivistic, that brings slavish subservience and innovation may be to make God look like a pater- well utilized, using a group sys- nalistic tyrant. Rather, it is to be tem approach, to effect this. Cer- understood in terms of a develop- tainly, the church must attend ing relationship with Christ. The to this internalized value that church must present makes the Filipino “aware of his in such a way that people experi- obligation to those from whom ence the joy of true forgiveness he receives favors” (Hollnsteiner and freedom in Christ, and out 1961:16). In this context, favor of a heart of gratitude, enjoin in should be presented in terms of fellowship and communion with divine grace or unmerited kind- God and other people. This has ness given by God to the unde- lead Myrna Tordilla to remark, serving. Nothing recommends us “What this value demands is a to God. It is in response to this reciprocity from Christians, that grace that the debt of gratitude is, to love God and neighbor in becomes viable and expressive. action” (Tordilla). The ecclesiastic and social sci- entist Mercado rightly observes, Hiya “The Filipino’s concrete thinking About a month after arriving in and personalism is also applied the Philippines my family invited to Christ. He has an utang na a Filipino to lunch. He accepted, loob to Christ for saving him from but did not show up at the ap- eternal death or for redeeming pointed time. Several days later, him” (1975:117). This is certainly I saw him and inquired if he had a biblical principle as observed had an emergency, thinking that in the words of the apostle Paul. this had preempted his coming to In Romans 1:14 he wrote, “I am eat with us. I was surprised when debtor both to the Greeks and to he said that all was well. Upon Published by Digital Commons @ Andrews University, 2007 5 82 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 further inquiry as to why he did ing self assertion in a situation not show up he smiled and said, which is perceived as dangerous “Shame.” On another occasion, to one’s ego. It is a kind of anxi- a young person and his friend ety, a fear of being left exposed” came to our home to request a (1964:428). scholarship for university stud- Maybe it is this “fear of being ies. Curiously, he avoided making left exposed” that allows the word a direct appeal and we engaged “shame” to be most frequently in conversation, which as far as I used when referring to hiya. This was concerned was just “beating is especially so since “the Filipino around the bush.” I was bidding has a shame culture” (Mercado them goodbye, when the friend, 1975:79, 80). In fact, shame is realizing my ignorance in the inculcated in the Filipino from matter spoke precisely on behalf childhood (Guthrie and Jacobs of the student. Such is a case of 1967:190, 91). The home or hiya where the person utilizes family is the central place where an intermediary “to cushion the hiya is taught and appropriated. transaction and escape the em- Again, Chan is very instructive:

Hiya may be understood as “embar- rassment,” “modesty,” “shyness,” “feel- ing inferior,” “losing face,” or “shame.”

barrassment that might result Hiya is inculcated as a neces- sary part of a child’s development from presenting the matter face- and used as a means to shape ap- to-face with the other person” proved or desired behaviors. Thus, (Gochenour 1990:50). an individual’s capacity for appropri- Commonly translated as ate behavior with authority figures “shame” hiya may be understood is a reflection of one’s family and in a variety of ways: “embarrass- upbringing and the fear of “losing ment,” “modesty,” “shyness,” face” (1992:274). “feeling inferior,” “losing face,” Judy Patacsil and Gemma or “shame.” No single choice Dolorosa Skillman, Filipino so- exactly captures its meaning. cial scientists, connect utang na Hence, all the nuances must be loob and hiya within the context kept in mind when dealing with of the Filipino family. hiya. Jaime Bulatao, a Filipino scientist defines it this way: “A Utang na loob is a form of social painful emotion arising from a control that works most strongly relationship with an authority within the family unit. Failure to figure or with society, inhibit- meet this debt or reciprocal obliga- https://digitalcommons.andrews.edu/jams/vol3/iss2/9 6 Journal of Adventist Mission Studies 2/2007 83 Mulzac: Cultural Dynamics and the Church in the Philippines tion within the family results in feel- (2) the status or position of the ings of shame (hiya) (2006:217). principal actor relative to other people; (3) the internal cohesion A corollary to hiya is the re- of the family as a unit; and (4) lated value called amor propio. the reputation of the entire kin It originates from Spanish and or group relative to the outside means “self-love,” “self-respect,” world” (1969:98). or “self-esteem.” In practical An illustration of numbers terms, it is the Filipino’s defense three and four above may be of his ego, his personal pride observed when a third person and dignity. To be sure, “his intervenes between quarreling dignity and honor are everything parties hushing them with the to him, so that the wounding of words, “Stop! It’s embarrass- them, whether real or imagined ing!” The major concern is that becomes a challenge to his man- the neighbors may have a bad hood” (Andres 1981:8). Hence, impression of the family and the Filipino is extremely sensitive not that the confrontation may to any kind of personal affront threaten potential violence. Hiya such as being criticized publicly, is so deep-seated that Mercado shouted at, berated, derided, hu- comments, “When faced with the miliated, or any form of adverse choice of being put to ‘shame’ confrontation. Such disrespect and committing sin, the typical affects the person’s self-respect Filipino chooses the lesser ‘evil’ of (amor proprio) and causes him committing sin” (1975:79). or her to suffer shame and “lose How then can the church be face” (hiya). In fact, both parties responsive to this matter of hiya? are shamed. Indeed, the offend- Here are some suggestions: ing person may be described First, in order for Christians as walang hiya, that is, having to successfully attract others to no shame. This is the ultimate their respective faith communi- insult. In the Filipino cultural ties, their behavior and lifestyle context, “One who is insensi- must accord with the ethics of tive to others is said to lack a the Kingdom of God and not sense of shame and embar- merely with winning the ap- rassment, the principal sanc- plause of the group. The biblical tion against improper behavior” injunctions, “Let your light shine (Dolan 1993:88; see also Roces before men that they may see and Roces 1989:30). your good deeds and praise your F. Landa Jocano is highly Father in heaven” (Matt 5:16) instructive, therefore, in his com- and “we must obey God rather mentary that hiya is “put into than men!” (Acts 5:30) are quite practice when what is infringed weighty. It is this ethic that Vi- upon deals with relationships taliano R. Gorospe calls for in his pertaining to (1) personal dig- scathing condemnation of what nity or honor of the individual; he calls “split-level Published by Digital Commons @ Andrews University, 2007 7 84 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 or double-standard morality” One has to approach this with that in effect comes down to hy- sensitivity since the group ideal is pocrisy (Gorospe). The church as an important issue in the collec- a community must live accord- tivistic worldview and losing face ing to what it teaches. Such is is so demeaning. Perhaps one way the goal of values education in is to show how one’s sin or wrong- the contemporary faith commu- doing can have adverse effects nity. Dealing with this from the on the group. Since Filipinos see perspective of inculturation, the themselves as individuals within ’s Conference of dynamic and widening circles of the Philippines points out that associations, then sensitivity to although Filipinos value group the group may have an authoriz- identity persons should not abdi- ing effect. Since Filipinos “tend to cate “responsibility for moral de- see authority as something to be cision-making in favor of group dealt with personally as best one expectations” (Pastoral Exhorta- can” (Gochenour 1990:20) then tion on Philippine Culture). this may be useful in dealing with Second, the church may also sin and shame. indicate the relationship between Third, the church must teach shame and sin. Sin also incurs that repentance can help people

One has to approach this with sensi- tivity since the group ideal is an impor- tant issue in the collectivistic worldview and losing face is so demeaning.

condemnation by both God and deal with feelings of shame. humankind. One writer insists, When we acknowledge our trans- gressions (Ps 51) God willingly We Filipinos should hone our sensitivities to sin—for all its lure forgives and cleanses us from and guile—in order to deepen our sin (1 John 1:9), including our sense of shame. We should rather shame. One example of this is be more careful about not losing the woman taken in adultery face before God than saving face that Jesus forgave (John 8:1- before men. For God’s eyes penetrate 11). From this perspective, the through and beyond what is cultur- church can be very influential in ally acceptable. . . . Our sense of moving people beyond the shame hiya must be rooted in the ethical incurred because of sin. and moral standards of the Bible to show just how different we are from the world (Miranda-Feliciano 1990:45, 46). https://digitalcommons.andrews.edu/jams/vol3/iss2/9 8 Journal of Adventist Mission Studies 2/2007 85 Mulzac: Cultural Dynamics and the Church in the Philippines Pakikisama person’s individuality to some ex- One day I observed a Filipina tent becomes merged with those berated by an employer. Although of others” (Miranda-Feliciano this behavior was totally unjusti- 1990:21). In short, the emphasis fied and unprovoked, the young is placed on getting along with woman retained her composure, others and making concessions refusing to respond in kind. Ev- to them, being sensitive to their erything in me was screaming, feelings and making every effort “Defend yourself. Stand up for to be agreeable in the face of dif- your rights.” Her calmness was ficult circumstances, even to the stunning in the face of such a hurt of oneself. It assures that personal affront. This behavior positive feelings and cooperation of maintaining relationships and are maintained among families good feelings between people de- and members of the group (Pa- fines pakikisama. For example, tacsil and Skillman 2006:217). when a Filipino smiles even when This has led to the concept of things are wrong, hides feelings Smooth Interpersonal Relations despite being hurt, refuses to (SIR). This term was coined by F. convey or articulate anger, and Lynch who defined it as “a facil-

A person prefers to submit to the group ethos than to stand out as being outspoken or independent-minded.

refrains from losing his or her ity of getting along with others in temper, he or she is maintaining such a way as to avoid outward relationships (Chan 1992:273). signs of conflict”(1973:10). SIR is As such, pakikisama deals with maintained through the practice harmony among people in the of pakikisama. context of social acceptance (An- Pakikisama is manifested in dres 1981:75). many ways: (1) indirect commu- This is of such signal impor- nication or use of euphemisms tance to Filipinos, who operate so that the group, not the indi- in a relationship-based society, vidual, reaps the best results; that a person prefers to submit (2) generous praise for others; to the group ethos than to stand (3) refusal to show negativity or out as being outspoken or in- depression; (4) refusal to show dependent-minded and run the anger or lose one’s temper; (5) risk of being labeled as walang smiling even when things go pakikisama, that is, anti-social. wrong; (6) and using a go-be- In short, pakikisama means tween or intermediary—someone conformity to the group where “a respected by both parties—when Published by Digital Commons @ Andrews University, 2007 9 86 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 there is a rift in the group. “This First, it is important to pay at- ensures that nobody is put to tention to the “group think” (An- shame and that everyone’s self- dres and Ilado-Andres 1987:74, esteem remains intact”(10). 76). This is not the place to push Virgilio G. Enriquez, a Filipino Western idealism of individual- psychologist, has propounded ism and self-centered opinion. that pakikisama is one value Missionaries have been accused among several layers of social of doing just that. Family is more interaction in Filipino culture. A important to win the confidence more intrinsic value is kapwa—a of the group, perhaps especially shared identity with others—that so in terms of public evange- motivates one to treat others lism. This is especially true for with dignity because they are ac- the family, which is perhaps the cepted and dealt with as equals. most valued reference group in Kapwa is the core value that Philippine society. Family tends influences interpersonal behav- to be large, extending several ior among Filipinos (Enriquez generations, and highly influen- 1977:29-34). Sam Chan reports tial in terms of decision making on a 1988 study commissioned among its members. by the Philippine Senate dealing Second, pakikisama could with the strengths of the Filipino also have a negative influence. character. Among the strengths A weak-willed person may sub- were family orientation, work sume himself or herself to a ethic, religion and faith, adapt- group that practices poor be- ability, and pakikipagkapwa- havior or involves itself in illegal tao, having regard for the basic activity (gangs). The church must dignity and being of people. He be aware of this as it delivers its summarizes the report on the message. But beyond that, the latter in this manner: church may develop the pakiki- sama construct into an operative Pakikipagkapwa-tao is mani- fested among Pilipinos in their vehicle for developing effective basic sense of fairness and justice teamwork and group cooperation and concern for others’ well-being. to achieve the goal of promulgat- Pilipinos recognize the essential ing the gospel. humanity of all people and regard Third, the church today is others with respect and empathy. plagued with many of the prob- This orientation instills a heightened lems experienced by the first-cen- sensitivity to the nature and quality tury believers: jealousy, discrimi- of interpersonal relationships, which nation, gossiping, backbiting, are the principal core of security and happiness (1992:275). arguments and in-house fighting. Therefore, in order to maintain Obviously, pakikisama has sev- smooth interpersonal relation- eral implications in the practices of ships, the biblical counsel is still the church. However, I will make appropriate: “Carry each other’s mention of only a select few: burdens” (Gal 6:2); “be patient, https://digitalcommons.andrews.edu/jams/vol3/iss2/9 10 Journal of Adventist Mission Studies 2/2007 87 Mulzac: Cultural Dynamics and the Church in the Philippines bearing with one another in love. Fifth, given that the fam- Make every effort to keep the uni- ily is of such vital significance ty of the Spirit through the bond in Filipino culture in all of the of peace” (Eph 4:2-3). Indeed, above values, having been de- “Within the church, Christians scribed as “the core of all social, need genuine pakikisama that cultural, and economic activity” stands on biblical principles, not (Quisumbing 1963:137) then on superficial unity, personali- the importance of developing ties, or expediency” (Miranda-Fe- strong family life programs is liciano 1990:27). imperative. Further, Filipinos Fourth, the idea of God’s jus- must take the lead in establish- tice and fairness in dealing with ing these programs using il- people may resonate deeply with lustrations and models that are the Filipino concept of kapwa. and readily understood God’s love is the controlling in- by them. Western constructs are fluence in the world and it is all- not necessarily the blueprint. I inclusive, enveloping those who have seen where missionary zeal are hurt and disenfranchised. imposed an American imprint on Further, the church should be such programs with little effect. quite expressive in demonstrat- ing concern for others as part Paniniwala sa mga espiritu of Christian discipleship. In Despite great efforts to con- addition, kapwa’s priority on vince a Filipina to receive medical justice and fairness may be a attention for what appeared to be useful instrument for promot- a viral , she politely re- ing non-violence, solidarity, a fused. She limped home languidly heightened sense for human on Friday but returned on Monday rights, religious tolerance, civic whistling and in high spirits. She consciousness, and peace. The reported that while working in value of kapwa, in the context her garden several days before of Christian religious faith is a mean spirit had invaded her powerful to motivate change, body. No amount of pharmaceu- not only on a personal level but ticals could help. Only a visit to also on a corporate, social level the local “doctor” and taking his as observed in the EDSA revolu- prescriptions could bring relief. I tion. According to Christina A. was surprised since this person Astorga, chair of the theology de- was a Christian. This was not partment of the Loyola Schools, an isolated incident. Paniniwala Ateneo de University, this sa mga espiritu or belief in the shared identity “galvanize[d] us spirit world is not absent in the into oneness of purpose, resolve, Philippines. This phenomenon and action. In the EDSA revolu- arises as Christian adherents tion, we discovered . . . the ex- seek additional power to deal with perience of sharing communion their difficulties, thereby “creating in one faith” (Astorga). problems of and dual Published by Digital Commons @ Andrews University, 2007 11 88 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 allegiance” (Bauer 2002:72). In . The second category of gods fact, early ethnographic studies was the Pandague or Sumpay. indicate that there is a remarkable They were connected with death degree of fusion between Chris- and the . The percep- tian and traditional beliefs about tion was that when a person died, spirits and their in- the was delivered to the un- volvement in daily Filipino life (see derworld by one of the gods of the Jocano 1966a:41-60; Galvez-Tan high heaven. The third category 1977; Bulatao 1986). Long before consists of gods of the earth. Of- colonizers set foot on Philippine fenses against these resulted in soil, there was an established cul- natural calamities that demon- ture with written laws and social strate divine displeasure. order (Sitoy 1985:1-20). Beneath the gods were envi- The common belief is that ronmental spirits or suprahu- the individual is part of a wider man beings that share the space social universe under the control and environs of human beings. of supernatural beings (Eleste- The most widespread group rio 1989:4-12). Records of early is the . Though some are Spanish contact with inhabitants good (until offended by people), of the Philippines indicate that the majority are evil and may

There is a remarkable degree of fusion between Christian and traditional beliefs about supernatural spirits and their in- volvement in daily Filipino life.

Filipinos believed in many gods. be appeased by gifts and sacri- They were classified into three fices from devotees (Fernandez main categories. The highest or- 1979:3). The act as agents der was the or Captan, of the highest gods. gods that occupied high heaven In this milieu, human beings (Agoncillo and Guerrero 1977:50). are minor players, if not pawns, Since they were the source or cre- in a world dominated by the ators of the things in the world, spirits, both good and bad. Such they were responsible for all ideas have been melded with events in the world: life, suffer- Christian thinking among Fili- ing and death; rain and drought; pinos because, then, as now, for thunder and lightning. Direct Filipinos “all of life is in the realm access to these gods was impos- of the sacred” (Black 1998:74). sible. One could channel petitions Four decades ago a Catholic and offerings only through lesser authority lamented that “es- https://digitalcommons.andrews.edu/jams/vol3/iss2/9 12 Journal of Adventist Mission Studies 2/2007 89 Mulzac: Cultural Dynamics and the Church in the Philippines pecially in rural areas, we find that important events like success merely the external trappings or failure, health or sickness, life of Catholic belief and practice or death, a good or bad harvest, are superimposed on the original interpreted, reveals a belief in the supernatural (1987:221). pattern of pre-Christian super- stitions and beliefs” (Gorospe More recently, Filipino theolo- 1966:37). In some ways, such be- gian Reuel U. Almocera declared, liefs still provide the Filipino, es- “This syncretistic form of Christi- pecially those in rural areas, with anity continues until the present” an understanding of “existential (2000:3) and “the persistence of needs both material and psychic” the spirit-world beliefs creates a (Demetrio1969:591). Such is theological problem for Philip- the case because “these beliefs, pine Christianity” (23). religious or otherwise, were not Speaking of Filipinos in gen- eradicated with the coming of eral and Bicolanos in particular, Western civilization” (Agoncillo Fenella Cannell comments that and Guerrero 1977:53). In 1987, people are “constantly work- Lourdes R. Quisumbing, past ing out the relative legitimacy president of the Asia Pacific of dealing with diverse kinds of Network for International Educa- spirits” (1999:229). Such spirits

“The persistence of the spirit-world beliefs creates a theological problem for Philippine Christianity.”

tion and Values Education, and are generally perceived as hostile former Secretary for Education and vindictive, ready to pounce in the Philippines, spoke with on anyone who violates a taboo. an authoritative voice on the Punishment could be in the form influence of the supernatural in of ailments and disease, busi- Philippine culture, especially in ness failure, loss of crops and the rural setting where the ma- property, and even death. This jority of people live. is the essence of the following In spite of modern influences, penetrating commentary, “The many rural Filipinos still look at the Filipinos’ world at present, as in world and nature as peopled and the past, is permeated with the governed by supernatural beings religious element. Suprahuman and/or forces beyond their control. beings inhabit the environment The Filipino world-view is personal- in which he lives. Illnesses and istic and the explanation of reality is even death are attributed to the religious or metaphysical. The way suprahumans. Man in his activi- Published by Digital Commons @ Andrews University, 2007 13 90 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 ties will experience success only if every kind. The gayuma made a the deities and suprahumans . . . man lovable to all ladies, the odom are pleased” (Elesterio 1989:11). . . . made the Bicolano invincible. In this vein, Melba P. Maggay, The Visayan uriga and the Tagalog sagbe could make the possessor of a Filipina social anthropolo- this charm walk in a storm or swim gist specializing in culture and in a river without getting wet, and development, comments that the Bicolano tagahpa was mixed in religion in the Philippine archi- a drink and made the unfortunate pelago “is bent towards the more drinker a sort of vassal to the man pragmatic problem of appeasing with the portion (Agoncillo and and having access to the pow- Guerrero 1977:9). ers” (1999:22). “Filipino religion The amulet is worn especially remains primarily a transaction for warding off sickness and in- with the powers” (23). Hence, in suring protection from disease. an attempt to relieve fear of the Diseases are so widespread that spirit world, placate the wrath of the traditional healers (Tamba- the spirits, and protect oneself, lans or ) who prac- people wear amulets called ant- tice folk medicine have formed ing-anting or pangontra. These themselves into an organization charms supposedly possess called the Philippine Benevolent the power to ward off evil and Missionaries Association (PBMA). danger and provide protection These folk healers are the ones to the person. Filipinos today, whom most often “prescribe” particularly urban dwellers, are the anting-anting to be worn as sophisticated, educated, and well as the daily prayers, which professional; nevertheless, fea- are to be recited by the wearers tures of a supernatural orienta- (Galvez-Tan 1977:15). tion found mostly in rural areas The church’s response has that “have characterized Philip- been to condemn belief in the pine traditional culture, have re- spirit-world as being mere su- mained in contemporary Filipino perstition (Villegas 1968:232). life” (Quisumbing 1987:215). A long-time missionary to the Hence, even some educated, ur- Philippines, Rodney L. Henry ban, Filipino professionals wear opines that this was the mindset amulets. of Western missionaries who em- The anting-anting is gener- phasized the “ultimate things,” ally worn on the body as jewelry such as being saved and going to (necklace, earring, and bracelet) heaven, but did little to attend to or clothing, or placed in some the phenomenon of belief in the prominent part of the house or spirit world which led to a kind building. Different kinds of amu- of folk (1986:5- lets provide benefits for the per- 35). This way of thinking hopes son processing it. For example, that such beliefs will just disap- The anting-anting or pear because they have little insured a man against weapons of https://digitalcommons.andrews.edu/jams/vol3/iss2/9 14 Journal of Adventist Mission Studies 2/2007 91 Mulzac: Cultural Dynamics and the Church in the Philippines or no theological value (Elwood powers” (27). The gospel impera- 1970:16). Reuel U. Almocera tive urges the church to demon- argues, however, “that the Fili- strate that Christ has absolute pino spirit-worldview has the control over all of creation. He is potential of becoming a spring- sovereign and reigns supremely. board, a vehicle in developing As Christus Victor, Christ has authentic Filipino Christianity won the cosmic battle over the without necessarily corrupting forces of all satanic agencies. the gospel” (2000:16). To this He wields universal power in end, Christianity can appeal to His reign over everything (Wan the general Filipino belief in the 1988:8-15). He “has decisively supernatural by demonstrating defeated the demonic powers that the Bible speaks extensively (Col 2:15) and has given believ- about spirit beings or angels, ers authority over demons (Luke both good and bad (Toliver 9:1; 10:17)” (Almocera 2000:21). 1970:214). This is common “There is too much emphasis on ground between the church and the Santo Niño (Holy Child) and the Filipino and provides a safe the Santo Entierro (the tragic vic- ground for discussion. tim on the cross or in the tomb)

As Christus Victor, Christ has won the cosmic battle over the forces of all satanic agencies.

Challenging the prevailing views of Christ. Most Filipinos image of a suffering Christ with think of Christ either as a baby or a crown of thorns lying supine as a martyr, not so much as a liv- on the cross, Maggay forcefully ing person” (21). Finally, one may contends that emphasis must agree with Almocera, “Filipinos be placed on Christus Victor, the must be taught that through the risen Christ who has conquered ministry of various divine agen- death. Such is “a counterpoint cies, especially through the Holy to the feeling of helplessness Spirit, man’s needs in life can be and powerlessness fostered by provided by God (Rom 8:9-11; 1 images” (1999:27) of the dying or Cor 12:7-11; 2 Pet 1:3)” (22). dead Christ. She continues, “The gospel may need to be recentered An Adventist Perspective on Jesus as ‘Lord of the spirits’, The Adventist perspective of and on his redemptive work as the Great Controversy—the battle the regaining of creation, the between the forces of good and buying back of wretched earth evil—provides some interesting once under the clutches of evil responses to the above values. Published by Digital Commons @ Andrews University, 2007 15 92 Journal of Adventist Mission Studies Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 When Lucifer, God’s archenemy tor between God and humanity (1 rebelled and caused the fall of Tim 2:5). Since humans are not humanity, people came into con- expected to have a reciprocal ob- flict with God too. This effected ligation then freedom from shame a distortion of the image of God is the result. Moreover, this lib- in human beings, leading to de- erty in Christ’s builds self pravity and ultimately, a death worth and esteem (amor proprio) sentence (Rom 6:23a). However, because it affords the realization in his great love (John 3:16) God that Christ has won on behalf did not leave his creation to lan- of humanity. This may lead to guish in the throes of deception the rejoicing anthem, “I am not and separation from God. Jesus ashamed of the gospel of Christ Christ came to earth and by His for it is the power of God unto righteous life and substitution- salvation” (Rom 1:16). ary death, he conquered Satan. In addition, because of Humans who believe on him and Christ’s victory, God has rec- receive him as Savior and Lord onciled humanity unto himself have victorious power over the (2 Cor 5:18-21). This provides a evil one (John 1:12). He opened sense of wholeness both within the possibility of new life in the oneself and among members of (Jer 31:31-33). the group. It also has potential This brings forgiveness of sin, to promote healing in broken the writing of God’s law in the relationships and hence, make heart, and the restoration of the the group stronger and more repentant into the image of God. secure. This resonates with the Such transformation brings the Filipino value of pakikisama as “fruit of the Spirit” (Gal 5:22-23) it enhances harmony within one- in its wake. In addition, in the end self and the group. Furthermore, God’s people are assured of eter- the church as the family of God nal life as a gift from God (Rom heightens the sense of kapwa in 6:23b) which awakens a sense of that it becomes a group of people gratitude. Perhaps this will reso- with a shared identity. Barriers nate with the utang na loob value of distinction are broken down with the added understanding and people may be treated with that the “acts of repayment” may dignity and respect. The church be in terms of service to others on itself becomes an extension, as it behalf of our loving benefactor for were, of the family that is such an prime obligation is now to God. invaluable component in Filipino Corollary to this is the fact that socialization. Therefore, those sin has brought shame both on who share in Christ’s victory have an individual and corporate level. a dynamic, ever widening circle Since Jesus Christ has borne of support: spiritually, socially, our sins (Isa 53) that shame is and psychologically. The church removed. Besides that, he has be- in Acts as a community engaged come our go-between, the media- in activities of helping, sharing, https://digitalcommons.andrews.edu/jams/vol3/iss2/9 16 Journal of Adventist Mission Studies 2/2007 93 Mulzac: Cultural Dynamics and the Church in the Philippines caring, cooperating, and recipro- In the final analysis, this Ad- cating, becomes a suitable model. ventist worldview addresses the This is the essence of loving God culmination of the world, in an and neighbors as oneself (Lev exciting theology of eschatology. 19:18; Luke 10:27). It is the spiri- All evil and demonic forces will tual imperative of the Filipino be completely annihilated. The social value of maintaining good consummation of such means relationships among people. an end of shame in all forms and Finally, the Adventist world- perfect harmony throughout the view of the Great Controversy illimitable universe. promotes a view that Christ is not merely a martyr, as Filipinos Conclusion are prone to think. In His conflict The Filipino people have a with fallen angels and demons, rich cultural heritage. Indeed, he emerged as the conqueror of the words of missiologist Stephen all evil powers. The “inestimable Neill still ring true, “There has greatness” of his resurrection never yet been a great religion power is now accessible to all which did not find its expression believers (Eph 1:19). All hostile in a great culture. There has forces have been subsumed be- never yet been a great culture fore Christ and he is now “seated which did not have deep roots in at the right hand in the heavenly a religion” (1979:1). Filipinos are places far above all principality very religious and their religion and power and might and do- does not exist in a vacuum; it is minion, and every name that is closely linked to their cultural named, not only in this age but values. Social observers have also in that which is to come” not overlooked this closeness. (Eph 1:20-22 NKJV). Jesus has Reflecting on several characteris- defeated Satan’s kingdom. Satan tics in the Filipino culture, Chan is a fallen enemy. Hence, in the notes that they “cluster around Christian’s daily struggles against distinctly religious beliefs and a principalities and powers and the deep faith in God” (1992:275). rulers of darkness (Gal 6:12), he Only four of these, among many, or she is not to fear these evil have been discussed in this spirits. This is because God has paper: utang na loob, hiya, paki- not given us a spirit of fear but of kisama, and paniniwala sa mga power (2 Tim 1:7); further “greater espiritu. The church cannot af- is he that is in you that he that ford to ignore such matters. To is in the world” (1 John 4:4). The do so will be detrimental. Filipino Christian does not have Furthermore, it is of abso- to resort to charms and amulets. lute necessity for missionaries, God is love and does not need to and in fact, all foreigners who be appeased. His Spirit and holy come to work on Philippine soil, angels fulfill his promises to care to apprise themselves of such and protect his people. values. This will save numerous Published94 by Digital Commons @ Andrews University, 2007 17 Journal of Adventist Mission Studies, Vol. 3 [2007], No. 2, Art. 9 headaches and embarrassing Andres, Tomas Quintin D., and moments, to put it mildly. Un- Pilar Corazon B. Ilado-Andres. doubtedly, such knowledge is 1986. Making Filipino values imperative to an ongoing learning work for you. Manila: St. Paul’s Publications. experience. It will foster better ______. 1987. Understanding the working and interpersonal rela- Filipino. City, Philip- tionships between the Filipinos pines: New Day. and non-Filipino counterparts. Astorga, Christina A. Christian To be certain, the observa- Faith and Philippine Moral tions made in this paper are not Transformation. In Values in exhaustive by any means. Mine Philippine culture and educa- is another voice in the ongoing tion. Philippine Philosophical conversation of the emerging dis- Studies, I, ed. Manuel B. Dy, Jr. Book online, available cipline of missions in the Philip- at www.crvp.org/book/Se- pines. More work can be done in ries03/III-7/contents.htm (27 discussion between practitioners September 2007). in the field and academics on the Bauer, Bruce. 2002. Adventist En- myriad values that Filipinos use counter with Folk Religions. to define themselves and practice Asia Adventist Seminary Stud- religion. This will continue to ies 3:72. raise awareness and sensitivity Black, Kathy. 1998. 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