James H. Kroeger, MM

A Beautiful Journey of Faith

Five Centuries of Philippine Catholicism

Joyfully celebrating in 2021 half a and Sulu is predominantly millennium of (1521-2021), the Muslim. Roman Catholic in the is There is evidence of human settlements in a major actor in this Southeast Asian island the islands as early as 20,000 BC. The small nation as well as within the wider Asian and black people, called Negritos by the Universal Church. While history continually Spaniards, were the first to arrive. Later they unfolds, this popular overview of the were driven into the mountainous interior Philippine Church seeks to trace pivotal when immigrants belonging to the brown- events through the past centuries. The piece skinned Malay race reached the islands. concludes with the year 2015, since this year Today one finds various hill tribes such as marks the fiftieth anniversary of the close of the Aetas and Ifugao of Luzon and the the (1965-2015) as Mansakas, Mandayas, and Bukidnon of well as the wonderful pastoral visit of Mindanao; many of these peoples still Francis to the Philippines in early 2015. This practice their traditional religions. Malay presentation provides an opportunity to Filipinos occupy the lowlands, constitute the review both the history and the current majority of the population, and have become situation of the largest local Church in . Christian. They form several distinct groups; Statistics in 2015 showed that the Philippine the Visayan, Tagalog, Ilokano, and Bikolano population has well exceeded 100 million. are among the most numerous. The five major religious bodies and their percentage of the local population are: Arrival of Spaniards Roman Catholicism (82.9%), Protestantism In March 1521 Ferdinand Magellan arrived (5.2%), Islam (4.6%), Iglesia Filipina in search of spices and converts for Charles I Independiente (2.6%), and Iglesia ni Cristo (Emperor Charles V); it was his son Prince (2.3%). The Philippines is the world’s third Philip, later King Philip II, whose name was largest local Church (after Brazil and bestowed on the islands by Villalobos in Mexico). Of Asia’s 120+ million Catholics 1542. Lapulapu, a native chieftain of Cebu, over 60% are Filipinos. These brief, yet resisted Magellan’s claim of Spanish signifycant, facts invite deeper exploration of sovereignty, and he was mortally wounded the multi-faceted Philippine Church. by Lapulapu’s spear thrust. In 1565 Miguel Lopez de Legazpi established the first Background permanent Spanish settlement in Cebu. In The Philippine archipelago is composed of 1571 Legazpi moved his headquarters to 7,107 islands and islets, of which the largest , making it the capital of the colony. are Luzon in the north and Mindanao in the By the end of the century, most of the south. In central Philippines there are several lowlands were under Spanish rule, except for medium-sized islands known as the Visayan some southern islands which remained Islands. Stretching from the southwestern tip Muslim. of Mindanao toward Borneo is a chain of Islam had been introduced in the late small islands collectively known as the Sulu fourteenth or early fifteenth century. It Archipelago. The population of southwestern gradually exercised a strong influence and

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helped develop a type of sophisticated policy. The early missionaries often sought political organization, semifeudal and to protect the natives from the abuses of the predatory, in Mindanao and Sulu and conquistadors and encomenderos; they had a initially in Manila. When the Spaniards vigorous leader in Fray , encountered Muslims in the Philippines their OP, the first of the Philippines. The hostile attitudes based on Muslim-Christian synod that he summoned in 1582 clarified encounters in Europe (the struggle for many difficult problems regarding the independence from Moorish rule in the conquest, settlement, and administration of Iberian Peninsula) colored their outlook and the country in accordance with Christian relations; these very negative attitudes were ideals and principles of justice. also transmitted to non-Muslim Filipinos. The Philippine Church of the sixteenth century certainly took sides, and it was not Systematic Christianization with the rich and powerful nor with their An organized program of evangelization of fellow Spaniards, but with those who were the Philippines was begun in 1565 by the oppressed and victims of injustice. Church Augustinians who accompanied Legazpi’s historian John Schumacher notes: “Skeptics expedition. They were followed by have often questioned the reality of the rapid (1578), Jesuits (1581), conversion of sixteenth-century Filipinos. If Dominicans (1587), and Augustinian one wishes the answer, it is to be found right Recollects (1606) from both and here, that the Church as a whole took the Mexico. Manila became a bishopric in 1579 side of the poor and the oppressed, whether and an archbishopric in 1595. the oppressors were Spaniards or Filipino The Spanish system of the Patronato Real, principales.” or royal patronage of the Church in the Indies, facilitated the implementation of an evangelization program. Under this arrangement, the Spanish crown gave financial support and protection to the Church in the Philippines while exercising a large measure of control over its activities. Missionaries traveled to the Philippines in the king’s ships. While engaged in mission work, they were entitled to a stipend drawn from either the colonial government directly or from the right to tribute in certain territories (encomiendas) into which the country was initially divided. The encomienda system was gradually abandoned during the seventeenth century after widespread criticism of extortion and other abuses. On the other hand, the appointment of missionaries to a or mission station Mission Methods was subject to the approval of the governor The Spanish missionaries in the Philippines as vice-patron. In fact, it was Philip II employed a variety of approaches to himself who determined that each evangelization. The scattered clan villages missionary group should have its own were gathered together into larger section of the country for evangelization communities (pueblos, cabeceras); often this purposes. Under this system the Church in implied radical lifestyle changes and hence turn exerted great influence on government could only be accomplished with difficulty

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and very gradually. Instruction was given in Financial Support native languages, as few Filipinos outside The considerable funds required for the the area of Manila were ever able support of these schools, hospitals, and to read, write, or speak Spanish with any charitable works came from pious donations proficiency. In most missions primary and legacies, called obras pías; they were schools supplied the new Christian often invested in the galleon trade or in large communities with catechists and local agricultural estates, the so-called friar lands. officials. Religion was made to permeate These operations often tainted the Church as society by substituting splendid liturgical being involved with commercialism. At the and para-liturgical observances (fiestas, same time, the friar lands were leased to processions, novenas) for the traditional rites tenant cultivators for development and and festivals; many pious associations of administration, an arrangement that led to prayer and charity were formed and frequent conflicts of interest and a deepening promoted. resentment of the Church as landlord. This background must be borne in mind for a Education and Social Services balanced understanding of the anticlerical These tasks were almost exclusively the reaction that developed in the latter concern of the Church during the entire nineteenth century among a people deeply period of Spanish rule. Before the end of the and sincerely Catholic. sixteenth century, Manila had three hospitals, one for Spaniards, another for Native Clergy natives, and a third for the Chinese. The first Catholicism had taken permanent root in the two were conducted by Franciscans, the third Philippines as the religion of the people by by the Dominicans. Later (1611) the the eighteenth century, if not earlier. Hospitallers of Saint John of God came to However, it had one serious weakness: the make hospital work their special field of retarded development of the native clergy. activity. In 1595 the Jesuits opened a The unsatisfactory results of early grammar school for Spanish boys that later experiments in America had made the developed into the University of San Ignacio Spanish missionaries in the Philippines and had attached to it the residential college extremely cautious in admitting native of San José, founded in 1601 and today the candidates to the priesthood. Apparently, San José Seminary. only in the late seventeenth century were The year 1611 saw the beginnings of the native Filipinos ordained. A proposal of Dominican University of Santo Tomás, Gianbattista Sidotti, a member of Cardinal which continues today as a vibrant Charles de Tournon’s entourage, to erect a educational center. In 1640 the Dominicans regional seminary in Manila for the whole of also took charge of the College of San Juan East Asia was sharply rejected by the crown de Letrán, started about a decade earlier by a (1712). zealous layman for the education of orphans. became increasingly eager for a Various religious communities of women diocesan clergy completely under their established themselves in Manila in the jurisdiction when conflicts over parish seventeenth and eighteenth centuries; appointments continued—conflicts between frequently, they undertook the education of the bishops and the religious orders on the girls. Among these sisterhoods, that begun one hand, and the bishops and the by Ignacia del Espírito Santo, a Chinese government on the other. Since very few mestiza, in 1684 and today known as the secular came to the Philippines from Religious of the Virgin Mary (RVM), Spain, this meant ordaining large numbers of deserves special mention as the first locally native men. Sancho de Santa founded , specifically for Justa y Rufina of Manila (1767-1787) indigenous women. threatened to take away their from

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the religious who refused to submit to equivalent number of parishes in Manila and episcopal visitation; he also ordained natives , which were consequently taken away even when they lacked the necessary from the native clergy. The result was aptitude and training. The results proved mounting disaffection among the native disastrous, confirming the prevailing opinion priests thus deprived or threatened with that natives, even if admitted to the removal. Naturally, the Filipino priests priesthood, were incapable of assuming its assailed the government policy; among their full responsibilities. Some improvement in active leaders and spokesmen were Fathers formation and an increase in vocations Gómez, Burgos, and Zamora, who were occurred after the arrival of the Vincentians executed by the government for alleged (1862), who took charge of diocesan complicity in a mutiny of native garrison seminaries. Even so, the departure of a large troops in Cavite (1872). proportion of Spanish clergy after the The deaths of these Filipino priests gave a transfer of sovereignty from Spain to the powerful impetus to the emergence of United States (1898) left over 700 parishes Filipino nationalism by sensitizing Filipinos vacant. to injustices by the Spanish colonial government. The movement began as an Religious Clergy initiative for colonial reforms led by Dr. José The privileges of the Patronato Real Rizal (1862-1896); after Rizal’s arrest and conferred by the on the Spanish execution for treason, it developed into a crown were a mixed blessing; they promoted separatist movement. The ensuing revolution constructive collaboration between the (1896-1898), which was markedly anti-friar, Church and the colonial government, but it though usually not anticlerical or anti- also led to friction. The focus of difficulty Catholic, was cut short by the intervention of was the religious parish and the extent the United States, which demanded cession to which he was subject to episcopal of the Philippines at the conclusion of the visitation and control. The conflict gave rise Spanish-American War. to series of crises that began as early as the administration of Bishop Salazar (1581- Separation of Church and State 1594). In 1744 the Holy See ruled that The change of sovereignty ended the religious parish priests were subject to the Patronato system. The United States’ policy jurisdiction of the ordinary in all matters of Church-State separation was extended to pertaining to their parish duties (in officio the Philippines, but interpreted in a manner officiando) and to their religious superiors in much less favorable to the Church. Thus, a their personal conduct. system of nonsectarian public education was With the advent of the revolutionary era in established that failed to take into account Europe and the loss of Spain’s American that the overwhelming majority of Filipinos colonies, the terms of the problem in the were Catholics. In addition, there was the Philippines changed. It became widely strong influence of hundreds of American believed in official circles that the presence public-school teachers, most of whom were of the religious in the parishes was a political Protestants. They were popularly known as necessity, not so much because they were the Thomasites; a group of 540 arrived in religious as because they were Spaniards and 1901 aboard the U.S.S. Thomas and many could be relied upon to keep the population others followed. The professed neutralism in loyal. This seems to have been one factor religious matters of the state university, behind the thinking related to the royal founded in 1911, was copied by other decree of 1862 transferring the Mindanao privately founded nonsectarian universities, missions from the Augustinian Recollects to resulting in the undermining of religious the newly returned Jesuits (they had been belief among the educated class. expelled in 1768) and giving the former an

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Schism with the American government and the One consequence of the revolutionary Filipino clergy. Leo XIII, in his apostolic upheaval was the formation by Gregorio letter Quae mari sinico (1902) reorganized Aglipay, a Filipino secular priest, of a the hierarchy, created four new , and schismatic church along nationalist lines, the strongly recommended to the Philippine Philippine Independent Church or Iglesia hierarchy the formation of a native clergy. Filipina Independiente (1902). Initially it The first official Provincial Council of drew a considerable following; however, it Manila was convened in 1907 with the goals soon broke up into factions, some of which of reviving the faith of the Filipinos, rapidly deserted Catholicism in doctrine as restoring the local Church, and inspiring in well as in discipline. The Supreme Court the clergy a spirit of apostolic zeal. (1906-1907) also restored to the Catholic Meanwhile, the severe shortage of priests Church much of the property that had been and religious was met in part by new, non- taken over by the Aglipayans. The largest Spanish missionary congregations of women Trinitarian faction was received into full and men from Europe, Australia, and communion by the Protestant Episcopal America. For example, male missionary Church (United States), established in the societies that responded to the pressing needs Philippines since the beginning of the in the 1905-1941 period are: Irish century. Redemptorists (1905), Mill Hill Missionaries (1906), Scheut-CICM (1907), Protestant Missions Missionaries and Divine Word Society Protestant denominations sent mission (1908), LaSalle Brothers (1911), of personnel to the Philippines almost as soon (1915), Maryknoll Missioners as the transfer of sovereignty was effected. (1926), Columban Missioners (1929), In 1901 Presbyterian, Baptist, Methodist, and Society of Saint Paul (1935), -PME United Brethren groups, along with societies Society (1937), and Oblates-OMI (1939). such as the Christian Missionary Alliance, Many dedicated female religious came as the YMCA, and the American Bible Society, missionaries to the Philippines, often formed an Evangelical Union to coordinate working in partnership with the societies just their activities. A denomination of local mentioned. origin with an evangelical orientation, the By the mid-1920s, the situation was taking a Iglesia ni Cristo, was founded in 1914. turn for the better; some significant factors in the survival and resurgence of the Church Church Response were: the revitalization of Catholic The normal life of the education, growth of Filipino diocesan and suffered disastrously during the years religious vocations, a more educated , following 1898; in several respects it would Church involvement in social questions and be decades before a condition approximating the labor movement, and the involvement of “normalcy” would again be reached. From Catholics in national life. The celebration of 1898 to 1900 there were almost no resident the XXXIII International Eucharistic Con- bishops; diocesan priests remained in very gress in Manila (1937) focused the attention short supply and some had defected to the of the Christian world on the Philippines and Aglipayans; seminaries were closed in 1898 deeply inspired thousands of Filipino and did not reopen until 1904. From 1898 to Catholics. 1903 the total number of friars decreased over 75% from 1,013 to 246. In a word, the Second World War Church was in chaos. Japanese forces invaded in December 1941. The true beginnings of the reorganization of Allied forces under General MacArthur the Church began with the persistent efforts returned in 1944, but severe fighting of Monsignor Guidi through his negotiations continued until the Japanese surrender in

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August 1945. Manuel Roxas became continued; from 1945-1965 the CWO issued president of the second independent 39 joint pastoral letters and statements on a Republic of the Philippines on July 4, 1946. variety of subjects relevant to Church and The war inflicted heavy damage; 257 priests civil society. The Philippine bishops and religious lost their lives, and losses in sponsored a Marian Congress in Manila ecclesiastical property and equipment were (1954) and inaugurated the Pontificio estimated at 250 million pesos (U.S.$ 125 Collegio-Seminario Filippino in million). Priests, brothers, sisters, and (1961). The period saw renewal programs dedicated Catholic women and men introduced; the Christian Family Movement exhibited great faith and heroism during the (CFM) came to the Philippines in the 1950s; war; many suffered imprisonment. the Cursillos de Cristianidad introduced in 1963 (and the evangelization seminars for Organization of Philippine Bishops various Church sectorial groups they The origins of what is known today as the inspired) ignited a renewed fervor of lay Catholic Bishops’ Conference of the involvement in the Church. Philippines (CBCP) can be traced back to February 1945 when Apostolic Delegate 1965: A Pivotal Year William Piani, even as the war was still In mid-year, the nation observed a six-day raging, appointed John Hurley, SJ, to take renewal-celebration of the quadricentennial charge of relief work and created the of the beginning of the systematic Catholic Welfare Organization (CWO). As evangelization of the Philippines (1565- the very name indicates, the primary purpose 1965). The bishops established the Mission of the CWO was to assist in alleviating the Society of the Philippines, signifying immediate suffering and destruction brought Filipinos’ commitment to spread the of on by the war. On July 17, 1945 all the faith they had received to other lands. Two bishops met in Manila for their first meeting more events would prove to shape after the Japanese Occupation; they significantly the experience and mission of requested that the CWO become the official this local Church. The first was the election organization of the Hierarchy of the of Ferdinand Marcos as president of the Philippines. In subsequent years, the CWO Philippines; the second was the conclusion continued to be largely engaged in relief of the Second Vatican Council on December services and the rehabilitation of Church 8, 1965. institutions; it also became the vehicle through which the interests and values of the Authoritarian Rule Church were protected and furthered. The Philippine constitution, modeled on that The 1945-1965 period in the life of the local of the United States, established a Church in the Philippines is characterized democratic form of government. Ferdinand by: quite rapid recovery from the ravages of E. Marcos, first elected president in 1965, war, greatly expanded school system at declared martial law in 1972 and imposed a upper levels, involvement of Catholics (laity, form of “constitutional authoritarianism.” sisters, clergy) in social action, and growing The martial law period posed new, Filipinization of Church structures and challenging questions for the Church and administration. The First Plenary Council of nation. Among the more pernicious effects the Philippines (1953) focused on the of the two-decade Marcos era (1965-1986) “preservation, enrichment, and propagation were increased militarization, insurgency, of Catholic life” and offered Church the absence of juridical procedures, the resources “to renew the social order.” The destruction of democratic processes, Church became involved in economic decline, and pervasive fear. The programs with farmers (FFF) and workers end result, in the words of a Filipino social (FFW). Guidance from the hierarchy

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scientist, was to place the country “on the and peace. Specifically, John Paul II told the trembling edge of a social volcano.” president and government leaders: “Even in This period proved a time of testing and exceptional situations that may at times growth for the local Church. Prophetic arise, one can never justify any violation of stances were often met by military abuse, the fundamental dignity of the human person imprisonment, and torture, and even or of the basic rights that safeguard this deportation for foreign missionaries. The dignity.” Church evolved a position of “critical The assassination of Benigno Aquino on collaboration,” cooperating with the regime August 21, 1983 ushered in a period of on programs beneficial to the populace while national mourning and a widespread clamor criticizing government actions judged for justice and truth. In this highly charged harmful. atmosphere, the local Church’s response was An important 1977 pastoral letter, The Bond crucial. Jaime Cardinal Sin, Archbishop of of Love in Proclaiming the Good News, Manila since 1974, cautioned Filipinos: “If addressed many social problems as well as we allow his death to fan the flames of the divisions within the Church created by violence and division, then he will have died various positions taken vis-à-vis martial law in vain.” (e.g. the absence of a clear stance and the Events moved rapidly in the ensuing years. long-delayed response on the part of most Filipino consciousness had been awakened; members of the hierarchy; the infiltration of Philippine society had been galvanized. The Church structures and institutions by left- Church did not remain on the sidelines leaning priests and religious). The pastoral during this national crisis. In the volatile letter sought to enunciate a clear, holistic context that followed the elections of 1986, vision to guide the Church’s mission of the Catholic bishops issued a statement integral evangelization: declaring that fraud provides no moral legitimacy for any regime. If citizens agreed This is EVANGELIZATION: the procla- that the election had been “stolen,” they mation, above all, of SALVATION from sin; should oblige the regime to respect their will. the liberation from everything oppressive to The bishops added: “But we insist: Our man; the DEVELOPMENT of man in all his acting must always be according to the dimensions, personal and communitarian; Gospel of Christ, that is, in a peaceful, non- and ultimately, the RENEWAL OF SOCIETY violent way.” in all its strata through the interplay of the GOSPEL TRUTHS and man’s concrete People Power One TOTAL LIFE…. THIS IS OUR TASK. THIS An analysis of the story of the “bloodless IS OUR MISSION. revolution” of February 1986 and the roles played by church people and Cardinal Sin is President Marcos announced the lifting of instructive. The overthrow of the Marcos martial law on January 17, 1981. It was regime was “a victory of moral values over carefully timed—three days before the the sheer physical force on which he had inauguration of United States President relied” [J. Carroll]. It signaled people’s Ronald Regan, and exactly one month before determination not to shed Filipino blood. Pope John Paul II’s scheduled visit to the The revolution was a “movement for active Philippines. In view of the broad range of non-violence which was promoted by authoritarian controls retained by Marcos, Church-related groups” [ibid.]. In addition, the lifting of martial law was recognized by “the February Revolution was a political the Filipino people as a purely cosmetic event, not a social revolution” [ibid.]. Basic gesture. The papal visit brought two clear social issues of wealth and power that messages to Filipinos: a need for dynamic plagued the nation for generations remained. faith in their lives and an emphasis on justice Many Filipinos still found themselves

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outside the mainstream of national social, Filipinos overseas stood at 7.2 million—fully political, and economic life. 10% of the total population. Locally, graft and corruption remained prevalent—even Aquino Presidency endemic; environmental degradation Corazon C. Aquino, catapulted into office continued; the infant mortality rate was high. with little experience, served as Philippine In stark contrast to the prevalent poverty, president from 1986-1992. Aquino’s main there are pockets of great luxury, underlining contribution was the reestablishment of a the gross inequity of income distribution. democratically functioning government. She In the political system, power, like wealth, began by enacting a temporary “freedom remained concentrated in the hands of a few constitution.” In May 1986, Aquino influential politicians, business, and military appointed a constitutional commission people. There appeared to be a self- (including Church people) and asked that a perpetuating social system and political new document be produced within three culture. Politicians, for the most part, did not months. This constitution was ratified introduce truly transformative social overwhelmingly by a national referendum in programs into their platforms. 1987. In contemporary Philippines, diverse Difficult issues faced Aquino: a bankrupt ideologies, with varying political visions and economy, communist insurgents, the status programs, all promise a better life for the of the United States military bases, coup Filipino. There are both non-violent and plotters, natural disasters, a burgeoning armed or revolutionary positions. The left is population, Islamic separatists, the foreign usually identified with the Communist Party debt, agrarian reform—the list appeared of the Philippines (CPP), its militant New endless. Yet, she guided the Filipino people People’s Army (NPA), and the National to free and fair elections in May 1992 and Democratic Front (NDF), which it the orderly transfer of power to President dominates. The revolutionary left’s Fidel Ramos (1992-1998), the first Protestant protracted struggle has caused destruction; a president of the Philippines. Aquino, an small group of church workers continues to “icon of integrity,” died on August 1, 2009. promote this Marxist-Leninist-Maoist ideology. In southern Philippines, two Assessing the Social Situation Islamic political groups continue to be The Marcos years (1965-1986) further serious threats to peace. accentuated the mass poverty that had long The Philippine local Church, following the been and continues to be the most tragic lead of Vatican II, seeks to involve itself aspect of Filipino life. Per capita income in with the lives and struggles of Filipinos, their 2000 was estimated at $1,046 per year; “joys, hopes, griefs, and anxieties” (cf. GS nearly 50% of Filipinos were living below 1). Recently, Church leaders wrote: “Such the poverty line. The foreign debt in 2000 are the challenges that the Church has to face was $52.4 billion; in the Marcos years alone, in its evangelizing and liberating mission. it moved from a manageable $599 million to We have to bring our considerable resources $26 billion. Servicing the domestic and as people of God to bear upon these foreign debt was absorbing an average of problems.” 40% of the government budget. In 2000 the The political fortunes of the Filipino people unemployment rate was 11.8% and under- and the consequent social and economic employment stood at 22%. Filipinos were ramifications have helped shape the very found in 193 countries of the world; overseas identity and perspectives of the local Church. foreign workers numbered 2.96 million; In a word, the context has shaped the undocumented personnel were 1.91 million; believing community and has significantly and, there were 2.33 million permanent influenced the content of its program of residents overseas. The total number of evangelization; all these elements are

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necessary ingredients for a full appreciation concern for social change to include the need of the vibrant Catholicism present in the for structural change. It became clear that Philippines today. efforts that had improved the conditions of the farming and working classes could not be sustained without corresponding political leverage. Church involvement in broader social, political, and economic questions became imperative. Vatican II ecclesiology has taken root in the Philippine Church. Growth has often been difficult and uncertain; it has required deep faith to discern and follow the Spirit’s promptings in the midst of challenging historical circumstances and social conditions. Yet, this journey has resulted in a more mature, vibrant local Church. The presence of strong Base Christian Communities (BECs) provides grass roots structures for spiritual, catechetical, ministerial, and social growth. Important strengths are present in this Church: the inductive and experiential approach of ; its inculturated social teaching; its Implementation of Vatican II spirituality of human development; its The Second Vatican Council promoted a renewed ecclesiology / missiology; its major ecclesiological paradigm shift, concrete service to many Filipinos facing entailing changes in , values, and diverse dehumanizing social ills; its orientations. Received by the local Church of engagement in social issues in a non-partisan the Philippines, it prompted the Filipino but active manner; its efforts to promote and bishops to launch a renewed evangelization; practice non-violent approaches to socio- the social was among its political crises; its commitment to create emphases. Early efforts centered on the structures of participation in Church and formation and support of unions and society. The Church also has its recent cooperatives for farmers, laborers, and witnesses—and martyrs (to mention only a fishermen. The bishops issued several few): diocesan priest Neri Satur pastoral letters on social action, justice, and (October 14, 1991), Bishop Benjamin de development. They sponsored a National , OMI (February 4, 1997), Father Rhoel Rural Development Congress in 1967, the Gallardo, CMF (May 3, 2000), Father slogan of which, “The Church Goes to the Benjamin Inocencio, OMI (December 28, Barrios,” became axiomatic for the Church’s 2000), and Scholastic “Richie” Fernando, SJ commitment to development and social (October 17, 1996). Several foreign missio- justice. The bishops established and funded naries, especially those working in the National Secretariat for Social Action, Mindanao, have also been murdered over Justice and Peace (NASSA) as their means recent decades. of coordinating the social justice apostolate. The Philippine bishops have continued, with The influential Mindanao-Sulu Pastoral moderate effectivity, to use pastoral letters to Conference (MSPC) was established in 197l. communicate their holistic vision of the In the late 1960s and early 1970s, the Church’s evangelizing mission. In the post- Church’s vision of human development as Vatican II era, the CBCP (Catholic Bishops’ integral to evangelization expanded from a Conference of the Philippines, canonically

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constituted in 1967) has issued 125+ pastoral Directory for the Philippines (1982-1985), letters and statements (1965-2000). Filipino Family Growing in the Faith Approximately two-thirds of these (1983), The Catechists’ Basic Formation documents address social, political, and Program (1992), Catholic Faith Catechism economic matters; Bishop Claver notes that (1989-1993), Catechism for Filipino they have generally proven to be quite Catholics (1997) [Tagalog translation accurate barometers of Philippine life. This Katesismo para sa mga Pilipinong Katoliko effective tool of evangelization has promoted (2000)], and the New Catechetical Directory a basic Christian “faith-realism” and of the Philippines (2008). ECCCE used to continually needs to be actualized within publish a quarterly catechetical review, viable Christian communities. Docete, which has raised interest in and the The local Church retains moral authority and quality level of catechesis throughout the credibility in Philippine society; its witness country. to justice and solidarity with the poor, Significant catechetical congresses have marginalized, and oppressed has established been sponsored by ECCCE in the , a reservoir of good will and credibility. Yet, beginning with the celebration of the as a living organism, she has clear National Catechetical Year (1990). limitations. There were unfortunate divisions Diocesan catechetical institutes have been in Church leadership, particularly in the mid- established in major cities (e.g. Bacolod, 1970s; this resulted in missed pastoral Cebu, Davao, Iloilo. Manila, Naga, Vigan, opportunities and negative influences on the etc.). Other national centers which prepare broader Church member-ship. Some bishops women and men for their vocation as were hesitant to engage in human catechists (e.g. Mother of Life Center, Metro development programs and prophetic Manila, established in 1967) continue their evangelization—especially during the early decades of service. The Philippine years of martial law. Although indigenous Constitution affords opportunities for clergy and religious continue to increase, religious education in public schools; this that growth rate is below the percentage of critical area of the catechetical ministry is population increase; the priest-Catholic ratio limited by inadequate numbers of adequately is one of the lowest in the world. There is formed catechists. The local Church is also also a glaring inequitable distribution of quite unprepared to meet the new emphasis apostolic personnel within the country; on ongoing and adult catechesis. concentrations are usually found in urban The Philippine Church has made a major areas. commitment to formal education. It operates hundreds of high schools and grade schools Catechesis and Education as well as over 300 colleges and universities. Given the large and rapidly expanding The Catholic Educational Association of the population of the Philippines (43 million in Philippines (CEAP), founded in 1941, 1975 to 75.8 million in 2000 and to 100+ continues to represent the interests of million in 2015), catechesis for Catholics Catholic educational institutions and remains a basic area of Church renewal. The promote religious instruction. Similar catechetical ministry has shown considerable activities are the focus of the Association of growth in vision, publications, institutes, and Catholic Universities of the Philippines personnel. The Episcopal Commission on (ACUP), established in 1973. Catechesis and Catholic Education (ECCCE) A unique and successful form of religious has published several works and sponsored a education and renewal has evolved in the variety of national workshops and Philippine Church with the holding of large congresses. Significant publications include: national congresses, dedicated to particular The Shape of Religious Education in the themes. Coming from all ecclesiastical Philippines (1979), National Catechetical circumscriptions, the delegates (often several

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thousand) are expected to become trainer- with their document: “Missions” and the facilitators upon their return home; audio and Church in the Philippines: A Pastoral Letter video tapes as well as printed materials of on the Church’s Mission in the New the congresses are made available. This Millennium (July 2000). The CBCP also approach proved particularly effective in the sponsored the large National Mission years connected with the Great Jubilee 2000. Congress, which they saw as the “fitting A partial list includes the following: Marian culminating activity” of the Jubilee Year Year (1985), Eucharistic Year (1987), Bible celebrations and the “first step as a local Year (1989), Catechetical Year (1990), Church into the Third Millennium.” (1995), (1997), two Holy Spirit Congresses Additional Ministries (1998), Congress on God the Father (1999), Dialogue and peace-building with a variety Congress on the Trinity (2000), and the of partners remain a continuous commitment National Mission Congress (2000). The local of the Philippine Church. She strove to be Church of the Philippines hosted the Fourth an instrument of reconciliation during the World Meeting of Families in January, 2003. Marcos years; along with the National Finally, the Church also supports liturgical Council of Churches in the Philippines, she centers, radio stations, publishing houses, made several overtures to various leftist and hospitals, and social action centers armed groups. In their 1990 pastoral letter, throughout its 80+ dioceses. Seek Peace, Pursue It, the bishops laid out a ten-point “path to peace.” The Church also Learning – Teaching – Church engages in interfaith dialogue with In 1995 the Bishops’ Conference (CBCP) indigenous and Muslim peoples; the Silsilah celebrated its fiftieth year since beginning in movement and the pivotal Bishops-Ulama 1945 as the Catholic Welfare Organization Forum (1996+) have fostered Muslim- (CWO). This became an opportunity to Christian harmony in Southern provinces. review and assess the CBCP’s nature, The annual “Mindanao Week of Peace” was structure, mission, and functions. The CBCP begun in 1999. amended its constitution and by-laws; it The Philippines has an impressive growing established the new offices dedicated to body of “local theology,” often emerging media, legal matters, research, bioethics, from local communities discerning the women, and the Church’s cultural heritage. “signs of the times” under the Holy Spirit’s The CBCP now (2020) has 35 departments, lead. Recurrent themes emerge: commissions, and offices to address the evangelization and mission, prayer and many concerns of this local Church. In spirituality, peace-making and reconciliation, addition, the bishops relaunched The CBCP dialogue with peoples, cultures, and religious Monitor in a new format, initiated a weekly traditions, care for the environment, the radio program, and established the CBCP Church and public policy. Several important Website [http://www.cbcponline.org]. theological, pastoral, catechetical, and Responsive to the call for renewal in Tertio mission journals are published; represent- Millennio Adveniente, the CBCP issued a ative journals are: Boletin Ecclesiastico de series of exhaustive and in-depth pastoral Filipinas, East Asian Pastoral Review exhortations, designed to address vital (ceased in 2016), Landas, Philippiniana aspects of Philippine life and Christianity. Sacra, Religious Life Asia, and World Each document began with a quite thorough Mission. Prominent among Filipino and substantive analysis of the carefully theologians are: C. Arévalo, T. Bacani, F. chosen topics: Philippine Politics (1997), Claver, A. Co, B. Dianzon, F. Gustilo, D. Philippine Economy (1998), Philippine Huang, A. Lagdameo, L. Legaspi, L. Culture (1999), and Philippine Spirituality Mercado, O. Quevedo, L. Tagle, and G. (2000). The bishops concluded the series Timoner III. Four of these theologians have

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been appointed to the International Pastoral Plan.” The evaluation was both Theological Commission (Arévalo, Tagle, sober and hopeful: “The Church in the Gustilo, and Timoner). Philippines has, to our shame, … remained A definite sign of a vibrant local Church is unchanged in some respects; … we, as its mission outreach. In mid-2000 Catholic Church, have to confess some responsibility Filipino missionaries numbered 1,329 for many of the continuing ills of Philippine women and 206 men from 69 religious society…. We rejoice, however, in the congregations serving in some 80 countries. perseverance and increase of many The bishops established the Mission Society movements of renewal; … we hear anew of the Philippines (1965). Maryknoll God’s call to renewal.” NPCCR recommitted founded the Philippine Catholic Lay Mission the Church to nine focused pastoral priorities (1977). Cardinal Sin established the San for the first decade of the new millennium; Lorenzo Mission Institute (1987), whose they center on: faith, formation, laity, poor, goal is serving the Chinese; its patron is San family, community-building, clergy renewal, , the first Filipino saint, youth, ecumenism-dialogue, and ad gentes canonized on October 17, 1987. Pedro mission. These nine priorities have become Calungsod, beatified on March 5, 2000 and the basis for a nine-year “novena” of renewal canonized on October 21, 2012, inspired the as the local Church prepares to celebrate the successful National Mission Congress 2000. fifth centenary of evangelization of the Several lay movements successfully engage Philippines (1521-2021). Each year from in mission outreach (e.g. Knights of 2013-2021 is dedicated to catechesis and Columbus, , Gawad reflection on a particular theme; weekly Kalinga, movement, Ligaya ng reflections are published in Sambuhay, the Panginoon, and many others). widely distributed Sunday missalette; longer monthly articles appear in the CBCP Continuing Renewal and Commitment Monitor. A major local Church milestone was Providentially, the NPCCR, as originally achieved in the 1991 month-long Second scheduled, took place during the week Plenary Council of the Philippines (PCP-II). immediately following the “People Power After three years of intense preparation, a II” events (January 16-20, 2001) that total of 504 participants (including 165 lay removed from the Philippine faithful) gathered for a comprehensive presidency after only a little over two years review and renewal of Christian life in the of his six-year term; Gloria Macapagal- light of the vision of Vatican II. The Council Arroyo became the fourteenth president and boldly challenged the local Church to be “a the second woman to hold the highest office Community of Disciples, a Church of the in the land. There was muted euphoria; the Poor, committed to the mission of renewed local Church had played a significant role; integral evangelization, toward building up the event was described as “the gift of of a new civilization of life and love in this national and moral renewal which God land.” A systematic implementation scheme empowered the Filipinos to receive.” The was elaborated in the National Pastoral Plan, tasks ahead were clear: democratic In the State of Mission: Towards a Renewed institutions need strengthening; confidence Integral Evangelization, approved by the in government awaits restoration; poverty bishops on July 11, 1993. beckons amelioration; the economy needs Ten years later (January 2001) 369 delegates rebuilding. The Philippine Church’s commit- gathered for the National Pastoral ment to “renewed integral evangelization” Consultation on Church Renewal (NPCCR) took on new depths and urgency. and reflected on “how far we as a Church Recalling the words of Pope John Paul II in have fulfilled the grand vision and mission Novo Millennio Ineunte where he quoted proposed by PCP-II and the National

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Luke 5:4: Duc in altum (Put out into the Quevedo (2014). As of this writing (late deep), the NPCCR final statement asserts: 2020), there are three living cardinals: G. Rosales, L. A. Tagle, and O. Quevedo; Tagle The challenge for us, the Church in the is still a papal elector. The Philippines has Philippines, is to do the same. We are called had four papal visits: Paul VI (1970), John to put out into the depths of Philippine life Paul II (1981 and 1995), and Francis (2015). and society, to put out into the depths of our Some significant Church events in the first life as Church, to put out our nets into the fifteen years of the new millennium can be unknown depths of the future. Like Peter, we briefly noted. The division of the huge know the frustration of having caught Manila Archdiocese into six dioceses nothing. But like Peter, we know that the [Manila, Cubao, Kalookan, Novaliches, One who directs us is the Lord who has Pasig, and Parañaque] was begun in 2002 renewed all things by his life, death, and and completed in 2003. The Church held two resurrection. And so, we dare to begin again highly successful national congresses of the in the task of renewal. May Mary, star of clergy (2004 and 2010). The charity program evangelization, be with us in our journey to to assist the poor (Pondo ng Pinoy) was the new creation we so deeply desire. established in 2005 by the then-archbishop of Manila, . There was Journeying in the Third Millennium strong participation from the Philippines in The local Church in the Philippines, as noted the First Asian Mission Congress, organized earlier, sponsored the successful National by the FABC and held in Chiang Mai, Mission Congress in 2000 as a programmatic Thailand on October 18-23, 2006. The “first step as a local Church into the Third CBCP issued its second pastoral letter on the Millennium.” This perspective continues the environment in 2008, commemorating the implementation of National Pastoral Plan twentieth anniversary of the 1988 CBCP that emerged from the Second Plenary letter, what is Happening to Our Beautiful Council: In the State of Mission: Towards a Land? (quoted in ’ Laudato Si’ Renewed Integral Evangelization. In a word, no. 41). The Philippine Church hosted the missionary evangelization describes the Ninth Plenary FABC Assembly (August 10- dynamic, pastoral mission vision of the 16, 2009). Philippine Church in its faith journey with After several years of intense debate in the Filipino people. which the Church took an active role, The bishops’ conference (CBCP) continued President Benigno Aquino III signed the catechizing the faithful through its frequent much-contested Reproductive Health Bill pastoral letters and the statements of the into law on December 21, 2012. The CBCP President. From 2000-2015 inclusive, Supreme Court took up various challenges to 141 documents were released (an annual its constitutionality in 2013. On April 8, average of about nine). In the period of the 2014, the Court affirmed the bill, but third millennium, the CBCP Presidents were: declared eight items (in sections 3, 7, 17, and (1999-2003), Fernando 23) to be unconstitutional; these were, in Capalla (2003-2005), fact, the main items to which the Church had (2005-2009), Nereo Odchimar (2009-2011), serious objections. In this atmosphere CBCP Jose Palma (2011-2013), and Socrates President Villegas promoted renewed Villegas (2013-2017). In its history, the collaboration between the Church and the Philippines has had eight cardinals; their government for the welfare of the Filipino names and year of appointment are: Rufino people. Santos (1960), (1969), Jaime The Philippines was visited by several Sin (1976), (1985), Jose natural calamities in the years 2012-2015. Sanchez (1991), Gaudencio Rosales (2006), On December 4, 2012 Typhoon Bopha [local (2012), and Orlando name: Pablo] devastated the provinces of

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Davao Oriental and Compostella Valley in (Grandfather Francis) by the huge crowds, Eastern Mindanao. It was on October 15, he won their hearts and souls. He 2013 that a severe earthquake hit in central emphatically asserted: “The poor are at the Philippines; the island of Bohol was greatly center of the Gospel, are at the heart of the affected. Typhoon Haiyan [local name: Gospel; if we take away the poor from the Yolanda] struck on November 8, 2013; Gospel, we cannot understand the whole affecting several provinces, it caused very message of Jesus Christ.” The most moving severe destruction and resulted in the loss of part of the papal visit was Pope Francis’ over 7,000 lives. Extreme weather was also presence in Tacloban, the city hardest hit by experienced in 2014-2015, bringing floods, the 2013 typhoon. Thanking Pope Francis crop destruction, loss of life, and much for his pastoral visit, Cardinal Tagle captured suffering. Church and civic resources were the people’s sentiments and mission stretched to their limits; yet, it was also commitment; he said: “Every Filipino wants edifying to witness numerous and to go with you—not to Rome—but to the widespread examples of heroic generosity, peripheries, to the shanties, to prison cells, to dedication, service, and charity. hospitals, to the world of politics, finance, Though it is not possible to present a full arts, sciences, culture, education and social description and specific data on many other communications. We will go to these worlds Church events, one must mention in general to bring the light of Jesus, Jesus who is the a wide variety of constructive initiatives, as center of your pastoral visit and the the Church continued its efforts at cornerstone of the Church.” missionary evangelization: Congress for Seminary Formators (2009); Taize- Eucharistic Congresses sponsored “Pilgrimage of Trust” for youth The Philippine Church was privileged to (2010); annual gatherings of the AMRSP have been selected to host the fifty-first (Association of Major Religious Superiors of International Eucharistic Congress (IEC) in the Philippines); vigorous mission promotion 2016 in . This is the second time by the Pontifical Mission Societies (PMS) the country has hosted the IEC; the thirty- that celebrated their eightieth year in the third IEC was held in Manila on February 3- Philippines with a Grand Mission Festival 7, 1937. The local Church has held five (2012); exemplary faith witness of numerous National Eucharistic Congresses: (1) Manila Filipinos serving in foreign mission and the (December 11-15, 1929); (2) Manila dedication of expatriate missioners working (November 28-December 2, 1956); (3) Cebu in the Philippines; continued defense of the (April 25-May 3, 1965); (4) Manila rights of the indigenous [lumad] peoples; the (December 4-8, 1987) [1987 was a National local and national efforts to strengthen the Eucharistic Year]; (5) Manila (January 22- Basic Ecclesial Communities (BEC); 26, 1997). A special Archdiocesan catechetical and youth initiatives. Despite its Eucharistic Congress was held in Manila on recognized limitations, the local Church of February 8-11, 1962 in commemoration of the Philippines struggles to remain faithful to the twenty-fifth anniversary of the thirty- its mission of integral evangelization. third IEC. The local Church fully ascribes to the dictum: The Church makes the , Visit of Pope Francis and the Eucharist makes the Church. Undeniably, the most significant Church event of 2015 was the January 15-19 pastoral Looking to the Future visit of Pope Francis; he told the crowds that The Philippine Church has embarked on a when he saw the destructive effects of the nine-year journey in preparation for the fifth 2013 typhoon on television, he decided to centenary of Christianity in the Islands come to comfort his brothers and sisters. (1521-2021). In a lengthy pastoral Affectionately nicknamed Lolo Kiko exhortation on the New Evangelization

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issued in 2012, the CBCP once again 2018: Clergy and Religious; 2019: Youth; promoted missionary evangelization as a 2020: Ecumenism and Interreligious fundamental commitment of the local Dialogue; 2021: Missio ad gentes]…. Church; the scope of the document is impressive; it is a clear roadmap for the Dear Friends, being evangelizers is not a coming years. We can be inspired by some privilege but a commitment that comes from brief quotes: faith…Beloved People of God, we invite you to pray and reflect on what the New We look forward with gratitude and joy to Evangelization asks of all of us, from each of March 16, 2021, the fifth centenary of the us…. In this Year of Faith and throughout coming of Christianity to our beloved the nine-year period of special New land…. We shall, therefore, embark on a Evangelization — and beyond — let us nine-year spiritual journey that will celebrate our faith. Live Christ! Share culminate with the great jubilee of 2021. It Christ! is a grace-filled event of blessing for the Church…. The mission of all of us who are (We are thankful to the author for this called to take part in the “New Evangeli- contribution to SEDOS Bulletin.) zation” is the Church’s own essential mission, as it was the mission of Jesus Himself also….

Concern with the New Evangelization has been the overall theme of the Second Plenary Council of the Philippines (PCP-II) in 1991, of the National Mission Congress for the New Millennium (NMC) held in Cebu in September/October 2000, and of the National Pastoral Consultation on Church Renewal (NPCCR) which the Catholic Bishops’ Conference of the Philippines (CBCP) sponsored in Manila in 2001…. Thus, we in the Church in the Philippines come to this program of the “New Evangelization” already with considerable prior extensive and intensive study, reflection, deliberation and resolution. In truth, we have been trying to earnestly pursue “renewed evangelization” especially in the last twenty-five years….

We respond to the call of the Spirit for a New Evangelization by focusing on the Nine Pastoral Priorities of the Church in the Philippines as the key themes over a nine- year period [2013: Integral Faith Formation; 2014: Laity; 2015: The Poor; (Gift from ORBIS BOOKS to SEDOS) 2016: Eucharist and the Family; 2017: Parish as a Communion of Communities;

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