INCULTURATION OF CATECHESIS AND SPIRITUALITY IN THE DOCUMENTS OF THE CATHOLIC BISHOPS CONFERENCE OF THE PHILIPPINES

Ladislav Nemet, S.V.D.

his study attempts to present the teaching of the Catholic Bishops of the Philippines on the question of the inculturation of the Church in the Philippine conte t. !naly"ing the documents of the CBCP it has #ecome clear that the Philippine #ishops are tal$ing a#out inculturation mainly in connection %ith t%o topics& catechesis and creation of a 'ilipino spirituality. (he centrality of catechesis and spirituality for the process of inculturation seems %ell)founded, since almost *+, of all 'ilipinos are #apti"ed in the Catholic Church. !nd yet the ma-ority of 'ilipinos do not $no% their religion, and do not practice it %ith enough conviction. .n this situation the main tas$ of the local church is to catechi"e the 'ilipinos, to conscienti"e them as responsi#le and mature Christians. Catechesis should lead to%ard a %ay of life, in a %ord& catechesis should give rise to a 'ilipino spirituality.

I. Inculturation of Cat c! "i" in t!

A. T! Notion of an Inculturat $ Cat c! "i"

P!ili##in "

/. .nculturated Catechesis in 0eneral .n the documents of CBCP there is more than one definition of catechesis, each #uilt upon certain presuppositions and purposes of either doctrinal, educational, or inculturational orientation. Depending on these presuppositions and purposes, different elements and characteristics of catechesis are stressed. !n educational definition of catechesis descri#es catechesis as 1the efforts %ithin the Church to help people #elieve that 2esus is the Son of 0od. so that #elieving they might have life in 3is name, and to educate and instruct them in this life and thus #uild up the Body of Christ.4 Catechesis is a responsi#ility of the %hole Church, %ithout specifying the different agents responsi#le for teaching or imparting it. Catechesis aims to #uild up the

Church and prepare people to live their faith responsi#ly and maturely. (he main stress is on education, on $no%ledge, in order to #e a#le to #elieve and to live according to the faith. ! doctrinal definition of catechesis is found in the Position Paper of the CBCP for the /*55 Synod on Catechesis in 6ome. .n this definition the accent is clearly placed on the orthodo y of the catechesis, understood as coherence and authenticity in the unity of the universal Church. !t the same time the definition stresses the importance of doctrinal elements. (here is no reference to inculturation of the content of catechesis or methods of imparting it. Social involvement is not mentioned either, giving the impression of a catechesis detached from real life)situations and a#stract in its reali"ation. (he Church is made responsi#le for catechesis, #ut it seems that the Church in this passage is understood as the 1teaching Church,4 made up of hierarchy and 7agisterium, leaving out the other mem#ers of the People of 0od. !n inculturational approach descri#es catechesis as 1a process #y %hich 'ilipino values can #e purified, permeated and strengthened #y the 0ospel values, and the 0ospel values in turn are concreti"ed and actuali"ed in 'ilipino values and patterns of actions.4 8ithout inculturation, either the Christian message remains alien to the 'ilipinos, or the 'ilipinos accept the ris$ of #eing alienated from their culture. Catechesis should #e presented %ith the methods, sym#ols and e pressions of the local cultures. (his implies the use of the vernacular language in preaching and in the teaching of catechesis. Catechesis, according to this definition, undou#tedly has concrete social implications& through an inculturated catechesis the 0ospel can challenge the current value system of Philippine society and 'ilipinos, calling for a ne% involvement and commitment in the transformation of the e isting economic, political, and social structures. (he different approaches and ideas on catechesis present in the documents of CBCP lead us to the conclusion that for the purpose of achieving an inculturated catechesis in the Philippines, no single definition of catechesis can #e accepta#le #ut a model of an inculturated catechesis must #e created. (his model should com#ine the different elements and principles of the definitions found in the documents of the CBCP )) elements selected from the point of vie% of their importance for the inculturation of catechesis in the Philippines. .n the documents of the CBCP there is an evident distinction #et%een first evangeli"ation, pre)evangeli"ation and catechesis. Catechesis is for those

Christians %ho are already #apti"ed. .t means that catechesis as such is not limited to a certain category of Christians, #ut em#races all groups and mem#ers of the People of 0od, naturally in different manners and on various levels. (here is catechesis for children, for the young, for the out)of)school youth9 there is adult catechesis and presacramental catechesis. :. Principles of an .nculturated Catechesis A. Inculturated Catechesis is Holistic Catechesis, to #e inculturated in a local church, should #e holistic !naly"ing the documents of the Philippine Bishops; Conference it #ecomes o#vious that the ad-ective holistic means a totality of various elements of catechesis %hich, once put together, ma$e up a #alanced unity. ! holistic catechesis requires firstly the presentation of the totality of Church teaching, as it is authentically taught #y the Church and its 7agisterium. .t has to e plain to the catechi"ed the %hole doctrine of the Church, contained in the 0ospel and (radition, %ith a special accent on the social teaching of the Church %ith all its practical and theoretical implications. Presenting the totality of Church teaching means to avoid the dichotomy of spiritual)earthly that %ould only concentrate on dogmas, sacraments and a#stract moral principles. Secondly, a holistic catechesis has as its goal and aim not only the intellectual formation of the catechi"ed through giving as much information as possi#le, #ut also a mi ture of information and $no%ledge permeated #y a formative thrust leading to the reali"ation of one;s vocation in concrete life. < perience )) of the catechi"ed and of the catechi"ers )) is an integral part of this $ind of catechesis. B. Inculturated Catechesis Is Hierarchical .nculturated catechesis in the documents of the Philippine #ishops is sometimes characteri"ed as hierarchical and at other times as integral. Both these ad-ectives have the same meaning in the documents& an inculturated catechesis has to $eep a certain hierarchy of truths in the presentation of the totality of doctrine. (his implies that some truths are less important for faith in a given conte t, and that some others have a higher priority #ecause they serve as #ases for other truths %hich in turn are made more intelligi#le #y them. !dditionally, a certain hierarchy in the presentation of the content of catechesis, understood as the communication of the catechetical material, the methods involved and pedagogical principles implicated, can also

influence a particular organi"ation of truths. (hus culture )) the actual life) conditions of people )) and the achievements of sociology, pedagogy and psychology can determine to some e tent this hierarchy. (his hierarchical presentation of catechesis implies that it #e e plicitly trinitarian and christocentric. (he %hole catechesis must lead to%ard Christ, and to an intimate personal contact %ith Christ in the community of the #elievers. 3ierarchical catechesis means having a clear idea of long)term plans, visions, aims and goals, and at the same time #eing a%are of the constant dynamics of history and historical processes in a given conte t and the local church. 'or the Philippines it practically means having a long)term catechetical program, %hile, at the same time, constantly see$ing to discover and read the signs of the times, concentrating on the most urgent pro#lems in society and the Church. C. Inculturated Catechesis Leads towards Inculturated Liturgy and Sacraments .nculturated catechesis should lead to%ard a mature faith, %hich lives, gro%s and is nurtured #y personal prayer, %orship, and sacramental life. (hus catechism and every catechetical action must lead to a meaningful prayer)life and to sacramental and liturgical participation #y all the catechi"ed. (his aspect of catechesis is the verticali"ation of the catechetical process )) a process in %hich people rooted in their cultural, socio)political and economic conte t, try to stay in constant contact %ith 0od. Catechesis helps the mem#ers of the Christian community to find patterns of prayer and %orship that are adequate and correspond to the unique needs of 'ilipinos. (hus, inculturated catechesis leads to%ards an inculturated liturgy. .n prayer)forms and sacramental cele#rations, the liturgical e pressions should #e rooted in the local culture and have life)relevance. (his is the hori"ontali"ation of the catechetical process %ith regard to liturgy and prayer)life& prayer and liturgy are never an escape from reality and history, or from involvement in 1earthly4 affairs. (he actual liturgical and paraliturgical cele#rations %hich can #e found in popular religiosity are of great help in this catechetical activity. Creative suggestions, #ased on these practices, can #ring a#out a greater understanding of liturgy and its role in the lives of #elievers. !ll the Christians %ho are %or$ing on the inculturation of liturgical forms and

practices should stay in constant union %ith their pastors, %ho are the unifying principle of all initiatives regarding the inculturation of catechesis and liturgy. Consequently, all studies and e periments should #e under the guidance of the National Liturgical Commission. D. Inculturated Catechesis Is Oriented in Justice and Leads toward Spirituality Considering the relationship #et%een the inculturated catechesis and the present conte t in the Philippines, it #ecomes evident that such a catechesis should prepare the catechi"ed for an active involvement in the reali"ation of the social thrust of the 0ospel. 'irstly, catechesis has to prepare the 'ilipinos to discover the plan of 0od regarding man in this %orld and the signs of the times %hich are present in social, political and economic events and phenomena. Secondly, the 'ilipinos have to e ercise their sensus fidei in the process of discernment and understanding of the signs of the times and find adequate responses to the challenges. (he local church is guided in this process #y the 3oly Spirit, %ho empo%ers and enlightens all mem#ers of the Church& the laity, religious, pastors and #ishops. Strictly spea$ing, it is the sensus fidei, %hich has a preeminent role in inculturating catechesis among 'ilipinos. .n sensus fidei all the faithful ta$e active part in the process of inculturation, once more underlining that it is a communitarian effort and not -ust the tas$ of highly trained theologians, priests, and #ishops. (hirdly, the 'ilipinos have to decide on the concrete steps to #e ta$en regarding the #asic questions of their e istence, politics, culture, economics, self)identity. =. (he !gents of Catechesis Catechesis is undou#tedly and essentially 1an ecclesial activity.4 (he %hole Christian community is called to ta$e part in the catechetical ministry. Nevertheless, not all mem#ers of a Christian community have the same tas$s and responsi#ilities or even possi#ilities in this ministry, #ut they all have to ta$e active part in the catechi"ing their environment. (he principle agent par e cellence of inculturation of catechesis in the Philippines is the 3oly Spirit. (he 3oly Spirit %as already present in the Philippines #efore the arrival of Spanish missionaries9 it %as 3e %ho inspired and animated all the positive and no#le religious and cultural practices of pre)Christian 'ilipinos. .t is the 3oly Spirit %ho even today inspires the

Christian community and its mem#ers in the process of searching for more appropriate forms for inculturating the content, methods and communication of catechesis. (he main responsi#ility for the catechesis in the Philippines lies %ith the <piscopal Conference and the individual #ishops as pastors of their diocese. .t is the #ishops; responsi#ility to maintain the orthodo y and authenticity of content of catechesis. (hey are the guardians of the deposit of faith. (hey have to maintain the unity %ith the universal Church in the matters of catechesis. !t the same time the #ishops help the mem#ers of Christian communities to read and understand the signs of the times. (hey have to listen to the people of 0od and to the 3oly Spirit, active in the %orld and in the Church, to discern and discover the ne% directions and %ays in catechesis. 8or$ing hand)in)hand %ith the <piscopal Conference and their respective #ishops are the parish priests and the catechists. (he parish priests are e officio the main catechi"ers in their respective parishes. (hey have to organi"e and supervise all the catechetical activities in the territory of their respective parishes, colla#orating all the time %ith lay and religious catechists. (hese catechists can #e generally divided into t%o categories& professional and volunteers. Being in the constant contact %ith the catechi"ed these catechists have the opportunity to present the content of the 0ospel as a life)giving reality in the Philippine conte t. (he Philippines have a large segment of young people. Since the #eginnings of its presence in the country the Catholic Church has ta$en an active part in the education of youth. (he Constitution of the Philippines allo%s religious education in all the schools. (his places a special responsi#ility for inculturating catechesis in the Philippines on religious educators and schools, %hether Catholic, pu#lic or non)denominational. .n the documents of the Catholic #ishops a distinct role is given to the .nstitutions of 3igher <ducation. (hey are called to 1ela#orate a societal and historical analysis of Philippine society accepta#le to Christians and premised #y a genuinely Christian %orld vision and a Christian vie% of history and man.4 Such an analysis can serve for a #etter understanding of the 'ilipino psyche, values and %orld)vie%, thus facilitating the ela#oration of local images, methods, and principles of communication of an inculturated catechesis. (he Philippine #ishops are very a%are of the fact that inculturation really happens among men and %omen on the grassroots level. 1(he real

inculturation of catechesis is in and among the mass of Catholic 'ilipinos )) ho% the faith really operates among them.4 0rassroots agents of catechesis live and create the cultural #ases of 'ilipino Catholics. (he CBCP considers three forms of communities of grassroots catechi"ers as specially fitting to reali"e the inculturation of catechesis& the parish, the family, and the Basic <cclesial Communities.
B. R li%iou" an$ Cultural Co&#on nt" for Inculturation of Cat c! "i".

/. Popular 6eligiosity and .ts .mportance for Catechesis. Philippine Christianity is $no%n in !sia as a religion %ith many devotional practices and rituals, fiestas and pilgrimages. (hese practices are particularly present among rural 'ilipinos. But it does not mean that there are no popular religious practices in ur#an areas& as people move from villages and islands to large cities they ta$e %ith them their customs. <ventually, these practices in ur#an areas, under the influence of seculari"ation and moderni"ation, undergo certain changes, #ut they do not disappear. .t is fairly unanimously accepted that these e pressions of Philippine Christianity are #rought a#out #y the .#erian type of Christianity and evangeli"ation. Popular religiosity is, according to the Philippine #ishops, 1...a real e perience of 0od and of faith...the concrete mode in %hich Christianity is incarnated in our people, deeply lived #y them and manifested in their e istence.4 (he first part of the description calls attention to the religious character and aspects of popular religiosity. (he second part of the description, descri#ing these practices and e pressions of popular religiosity as 1the concrete mode in %hich Christianity is incarnated in our people, deeply lived #y them and manifested in their e istence,4 is important from the point of vie% of effective inculturation in the Philippines. (he already e isting devotions and practices are the #est e amples for the incarnation of faith in the Philippine setting. .n them the 'ilipinos have found a personal and unique %ay of e pressing their faith in a culturally relevant and distinct %ay. (hese e pressions and practices of popular religiosity 1provide e ceptional catechetical possi#ilities4 for the process of inculturation.

8hich elements of popular religiosity practices can #e helpful in an effective inculturation process> 'irstly, in popular religiosity a specifically Philippine christology can #e discovered. .t is centered around the .ncarnation& the Christmas season and the cele#rations of Santo Ni?o, and the suffering of 2esus& the Blac$ Na"arene, the devotions and cele#rations of the Passion of the Lord. .n the cele#rations connected %ith .ncarnation a deep love for children and family, a #asic value for all the 'ilipinos is e pressed. .n the cele#rations of the Passion of the Lord the average 'ilipinos identify themselves %ith the suffering 2esus. Secondly, devotions and practices of popular religiosity are almost al%ays communitarian. (hey are cele#rated in a community of friends, parents, #arrios, parish communities, %hole cities. (hese rituals reinforce the sense of #elonging to a certain group, foster the a%areness of self)identity, of cultural traits proper to a given group. 8hen these devotions are connected %ith events of the liturgical year, li$e most 7arian devotions and to%n fiestas, they often #ring their participants to reali"e and practice their ties %ith the parish or ecclesial community. (hirdly, Philippine Christianity has a great devotion to the saints, specially to the 7other of 0od. .n the Philippine setting these devotions have #een reinforced %ith the cultural traits of 'ilipinos. @n the one hand, the 'ilipinos li$e the visi#le presentation of the 1o#-ects4 of their devotion Astatues of Blessed Virgin, of Santo Ni?o, various saintsB. @n the other hand, devotion to the saints sho%s the importance of mediators in Philippine culture. @ur Lady and the saints are venerated as po%erful mediators %ho stand #efore 0od and can al%ays intercede for all %ho as$ their favor. :. Critical Cse of Popular 6eligiosity in Catechesis Not all the e pressions and practices of popular religiosity have the same value for inculturation of catechesis in the Philippines. (his statement is primarily #ased on t%o facts& firstly, there are pro#lems %ith the certain rituals, and secondly, the contents of some forms of popular religiosity are not al%ays compati#le %ith the official doctrine of the church. (he Philippine #ishops, condemning as pastorally unsound and e aggerated the re-ection of all forms of popular religiosity, call for the purification and rene%al of these e pressions of Christian life in the Philippines. (he mystery of the (rinity and a theologically #alanced Christ)image should #e at the heart of all popular devotions and practices. Catechesis should present a christology %here the elements of Christmas and of the Passion of

the Lord are #alanced #y a strong emphasis on the resurrection of Christ, and his presence in the %orld. Such an image of Christ should #e at the center of all popular religiosity, specially %hen it comes to the veneration of the saints and, in particular, to the Blessed Virgin 7ary. (he Philippine #ishops, in the conte t of rene%al of 7arian devotions, specially certain theological principles %hich can serve as useful tools in the process of purification of popular religiosity in the Philippines. !ll e pressions and practices of popular religiosity should #e doctrinal sound. 8hen it comes to the veneration of saints and the Blessed Virgin 7ary, there should #e a competent critique of their historical sources and authenticity. (his critique must not #e a simple verification of historical facts and dates according to the notions of historicity used today in modern sciences. .t seems that historicity should not #e understood as a lac$ of a historically proved event at the origin of certain devotions, #ut more in the sense that these devotions are not contained in, or compati#le %ith, revelation or the documents of the 7agisterium, and socially they are irrelevant. (his last point seems important for the #ishops& e pressions and contents of popular religiosity should #e 1moderni"ed49 they should ta$e into account the needs of modern society and 'ilipinos. Sometimes this %ill lead to putting aside some old, traditional devotions and introducing ne% forms and e pressions. @ne of the great short)comings %ith popular devotions is that they fail to call the attention of Christians to social involvement. !ccording to the critics, the devotions of popular religiosity are not sufficiently involved in the process 1of li#erating people from social, political, economic, and moral conditioning.4 !n inculturated catechesis should #roaden the hori"on and vision of popular devotions, stressing their socio)political aspects and implications in the Christian community and in the %hole society. =. (raditional 'ilipino Values Cultural values are the e pressions of the heart and spirit of a certain nation, the crystali"ation of sentiments, feelings, and mentality, according to %hich relations inside a group or society are regulated, and a via#le %orld)vie% is created. !lthough all the cultural values of a given nation are meant to promote an easier and more harmonious co)e istence of all the mem#ers of the group, values can sometimes ta$e up certain negative aspects %hich hinder the reali"ation of their primary aim and scope. (he #ishops do not e clude any traditional value as negative and thus not useful for catechetical purposes. 6ather, they invite the catechi"ers to identify the positive, to accentuate and reinforce them, in order to neutrali"e or even eliminate the negative elements.

.n the process of catechi"ation the Christian values should #e presented together %ith the traditional values, #ecause it is impossi#le to form mature 'ilipinos first, and then attach the Christian values after%ards. 8hen it comes to concrete traditional values %hich shape Philippine society and the %orld)vie% of the 'ilipinos, first mention goes to the family in the #road sense of the %ord, including love for children and the relationship %ith elders and relatives. Positively, the high value of the family can help to promote a family)#ased catechesis, %here the first catechi"ers are the closest mem#ers of the family& parents, elder sisters or #rothers and cousins. (he personalism and love for the mem#ers of the family can #e presented in catechesis as a #asis for an e tended love and compassion to%ards strangers, fello% men and %omen, mem#ers of society. .t can encourage concern for the common good of all. .n this %ay the negative aspects of this family)centeredness can #e eliminated or at least counter#alanced. (he negative aspects are e pressed in small group centeredness and factionalism, in a concept of unity in society #uilt only on the #lood relationships and closeness to fello% men and %omen only if they come from the same clan or family. (he Philippine culture is characteri"ed #y a strong stress of the value of the person. .t is a $ind of personalism intuitively felt and accepted spontaneously #y the mem#ers of families and #roader society. (his quality of the culture can #e helpful in presenting solidarity and equality among all men and %omen, created #y 0od in one great human family. Closely connected %ith family)oriented values is pa$i$isama& a fundamental desire of all the 'ilipino for social acceptance and getting along %ith others. (his attitude is present in families, greater groups and in total society. .t can #e characteri"ed #y a tendency to%ards smooth interpersonal relationship. Positively, it calls for patience, understanding, self)control, su#-ecting individual desires to the common good and goals. Negatively, it might hinder the development of a mature Christian personality, limiting people;s a#ilities to develop a sense of individual moral responsi#ility. Pagsasarili is another highly appreciated traditional value in the Philippines. .t means self)reliance in the family and social life, the a#ility to reali"e oneself in personal and professional life. (he National Catechetical Directory suggest the use of this traditional value as the #asis for the concept of human dignity, and self)appreciation in relation to the 3oly (rinity.

Ctang na loo# is a traditional value strongly felt in all sectors of the Philippine society& in the families, ecclesial communities, political and economic life. People are morally o#liged to e press their de#t of gratitude to people %ho have helped them in certain difficult situations. (he meaning of this concept is e tended to%ards elders, especially in the family circle, and to%ards parents and relatives. Positively, this value can #e the foundation of a genuinely 'ilipino spirituality. But utang na loo# can easily #ecome a very po%erful %eapon in social relationship %hen, instead of creating a deep sense of gratitude, it generates certain types of dependence, %here persons lose their freedom of choice in personal, social, or political life #ecause of a de#t of gratitude to some po%erful personality. .n the conte t of the apostolate of the tri#al 'ilipinos the #ishops call attention to a traditional value among 'ilipinos, a value %hich has #een gradually forgotten& to live in harmony %ith the nature and to re-ect an e ploitative approach to the natural %orld. !n inculturated catechesis %ill present to the catechi"ed the right and authentic approach of Christians to the earth and its treasures.

II. Cr ation of an Int %rat $ Fili#ino S#iritualit'

A. T! Notion of S#iritualit' in t! CBCP Docu& nt"

.nculturation has to touch the deepest layers of the psyche and values of the 'ilipinos to #ring a#out a real change in their mentality. (he most effective %ay of achieving this goal is to create a 'ilipino spirituality %hich permeates the %hole e istence of the 'ilipinos. (here are different notions in the #ishops; documents to e press the concept of spirituality. Depending on the presuppositions and the sectors of the Church to %hom their statements are addressed, the #ishops tal$ a#out a general Christian life, spiritual life and values or the supernatural life. !s a common feature of all these notions %e can discover the call to all the mem#ers of the Christian community to live and thin$, to ma$e -udgments and al%ays discern in relation to 0od, in the light of the 0ospel, and the teaching of the Church. But the choice of the terms have not #een al%ays the most fortunate, specially %hen it comes to the meaning of the %ord supernatural. Sometimes it may have given the impression that supernatural means not #eing involved in earthly affairs that are someho% antithetic to matters 1more4 connected %ith 0od and spiritual realities. (he root of the pro#lem seems to lie in the division among the #ishops of the CBCP regarding the

understanding of the social and political involvement of the local church, the clergy and religious in the pu#lic life of the Philippines. (he conviction is slo%ly emerging that any spirituality that aspires to influence the lives of Christians should ta$e into account the social situation and the commitment of individuals and the %hole community in the society and in the local church. 8orldly or earthly affairs cannot #e separated from the effort to #ecome mature and responsi#le Christians. !s for the foundation of a distinctively 'ilipino spirituality the National Catechetical Directory in /**= offered certain guiding principles. !ccording to these principles it is the deep sense of gratitude that is the foundation of a distinctively 'ilipino spirituality. (he a%areness of 0od;s gratuitous and constant love for 'ilipinos should #lossom into an act of deep gratitude, a de#t that can never #e fully repaid. Spirituality thus #ecomes the %ay of 1a follo%ing of 2esus)in)mission4 or 1a D%al$ing,; a D-ourneying; in the Spirit of 2esus.4 (he 'ilipinos follo%ing 2esus in the Spirit #ecomes disciples of Christ.
B. T! olo%ical an$ P!ilo"o#!ical Pr "u##o"ition" for an Inculturat $ S#iritualit'

/. (he Sacred Scriptures (he importance of the Bi#le for the local Church in the Philippines and for the creation of an inculturated spirituality is #ased on the fact that the Scriptures contain the revealed and inspired 8ord of 0od. (he 8ord of 0od in the Bi#le is not only information a#out 0od;s plan for human$ind9 it is not only his %ay of communicating %ith us, #ut it is also a life)giving %ord, a %ord %ith the po%er to penetrate human hearts and intentions, and to transform persons and realities into ne% creations, according to 0od;s %ill. (he 8ord of 0od e ercises its creative and transformative po%er on three levels. @n the first level the 8ord of 0od affects the lives of individual Christians and all people %ho accept the Bi#le as the #oo$ of 0od. 6eading the %ords of the Scripture men and %omen discover their vocation in the light of 0od;s plan for human$ind and for the Eingdom. @n the second level the 8ord of 0od forms a community of #elievers. Because of this it is in the community and #y the community that the understanding of the Bi#le should #e e ercised. (he community, under the guidance of its pastors, in the light of the teaching of the 7agisterium and of

the (radition of the universal Church, tries to understand the meaning and relevance of the 8ord of 0od for the salvation of all men and %omen. (he third level of action of the 8ord of 0od is in the %hole of society. (he Christian community molds a ne% %orld)vie%, permeated #y 0ospel values, %hich, in turn, #ecomes the criterion for fruitful discernment in all matters of community life, %hether social, political, economic, moral, or political. ! #i#lical inspired Christian community %ill understand that if the %or$ing of the 8ord of 0od is limited only to individual Christians or to the ecclesial communities #ut %ithout influence or intention of involvement in the life of the %hole society, it %ould #e the negation of the centrality of the Eingdom in the %orld, leading to the isolation of the Church in the %orld. (hese are the arguments that lead the #ishops of the Philippines to proclaim the Bi#le as 1a %ay of life, a %ay of a Christian life,4 that should #e made a 1source of spirituality and prayer)life.4 :. Christian humanism !ny spirituality that claim to #e inculturated should #e #uilt on a certain anthropological vision. (he Philippine #ishops #uilt their vision of manF%oman on the elements of a Christian humanism that is dominantly Christ)centered. (he central element of the humanism of the #ishops is the notion of person. (he human person is a unity %hich cannot #e divided. Body or spirit, sacred or profane, earthly or heavenly, %orldly or spiritual )) all these realities should converge into 1the manifold concrete sym#iosis of one and the other. (his sym#iosis discovers its principle, its unity and its richness in the human9 it is the person %ho reunites all.4 (his #asic vision of the human person has vital consequences. 'irstly, human persons are firmly rooted in history. Secondly, all human persons have as a constituent element of their #eing capacity to transcend themselves. (his transcendence is e ercised on t%o levels& human persons have the capacity to pass over the limits of their o%n personalities entering into contact %ith other human persons, and human persons are capa#le of having contact %ith 0od. (he Philippine #ishops connect #oth these qualities of human$ind %ith the fact that man and %oman are created #y 0od %ho is (rinity. (rinitarian origin of human$ind is reflected in the social and communitarian nature of men and %omen. No human person can live or develop in isolation from other people. <ach person needs others, and at the same time has something to offer to others.

6eading the 0ospel and studying the other sources of revelation, it #ecomes clear that 0od %ants each person to arrive at self)reali"ation in hisFher life. (his self)reali"ation has a clearly christic character. @nly in Christ can men and %omen discover the totality of their #eing, their vocation, their future. (he equal dignity of each person, #ased on this christological truth, should #e respected in all circumstances, and neither political or economic policies, principles or needs, nor interest of national security can curtail or suspend it. =. (he Conte t of the Philippines (he third presupposition necessary to create an inculturated %ay of life for the 'ilipinos is the conte t of the Philippines. !ccording to the #ishops; documents, the Philippine conte t is made up of religious and non)religious elements. (he religious elements can #e divided into the traditions and practices officially promoted #y the local church and the devotions of popular religiosity. (he non)religious elements are of a socio)economic, political, and cultural nature. (he Philippines are a so)called (hird 8orld country %ith all the characteristics that this notion incorporates. .t is a country in development %ith a very high population gro%th rate. (he ma-ority of the population, %ithout land or occupation, lives in poverty. (he political situation is not too sta#le. (he military and rightist groups )) in their effort to pacify the country )) have frequently #een too "ealous in persecuting anyone %ho sho%s great interest in the poor and oppressed, or %ho addresses the question of la#or unions. .n this conte t can #e understood the call of the #ishops for a total salvation %hich should %or$ to%ard the complete li#eration of all 'ilipinos. .t should #e a li#eration from sin and its consequences, and at the same time, from all the structures of oppression, in-ustice, and inequality, there#y ma$ing the 'ilipinos more human, and more reali"ed in their dignity and rights. G. 6ootedness in Christ (he Philippine #ishops never cease to stress the essential role of 2esus Christ in the life of a Christian founded on 1the reception of #aptism.4 Christians #ecome rooted in Christ, reali"ing in their lives the same value system as recogni"ed and lived #y 2esus. But the rootedness means even more& it means ta$ing part in the priestly, $ingly and prophetic functions of 2esus. (hrough participation in these three function of 2esus Christ Christians reali"e a unity and harmony in the %orld9

a unity among all men and %omen, and a harmony %ithin all creation. (he degree to %hich Christians are a#le to reali"e these functions of 2esus, %ill determine the e tent to %hich they %ill #e a#le to #ecome mediators of Christ and actuali"e his presence in the %orld. H. Personal and Communitarian Conversion 'ilipino Christians, seeing their personal life, and the life of the society in their country, must necessarily ac$no%ledge that %hat they o#serve is not al%ays permeated #y Christianity. !part from natural events and circumstances that are very much part of this situation, li$e typhoons or earthqua$es, undou#tedly, the ma-or source of the pro#lem of the Philippines must #e found some%here else& in personal and in social or structural sins. (o heal and change this situation there is a need of a personal and societal conversion, 1... a change in heart, a change from the covetous to the generous... this change must #e effected in all, in the leaders as %ell as in the citi"ens of the community.4 (he greatest pro#lem lies in human hearts. .n order to transform these hearts and effect the actual social structures in the Philippines there must #e a return to the heavenly 'ather, to 3is love, to 3is compassion. !s sin may #e not only personal #ut also social, conversion is li$e%ise addressed not only to individuals #ut to groups, organi"ations and the %hole of society. !fter calling the Christians to conversion the #ishops are not afraid to admit that the %hole local church is in need of transformation. (he local church needs to seriously e amine its conscience and admit that it has not al%ays #een faithful to the Lord;s call for holiness.

C. C!aract ri"tic of an Inculturat $ S#iritualit' in t! P!ili##in "

(. S#iritualit' an$ Eccl "ial Co&&union

a. 'ilipino Spirituality is Communitarian and Differentiated Being rooted in the same Christ, called to the same universal vocation, every Christian spirituality has to #e communitarian #y nature. .ndividual Christians should strive through their lives to reali"e the communitarian ideal of sharing common resources among the faithful, religious and clergy, mem#ers of the hierarchy and all other Christians, in reciprocal love and help. (he communitarian nature of Christian spirituality means accepting all the mem#ers of community %ith the same openness, avoiding all

discrimination or e clusion #ased on economic, political, national or racial grounds. <quality in dignity of Christians and the communitarian features of an inculturated spirituality do not mean that all the mem#ers of the community can or should practice or e press their %ay to%ard holiness in the same %ay. (here are various forms of discipleship, and in consequence various forms of spirituality. (he #ishops fran$ly admit that in the past there %as hardly any difference #et%een a spirituality of the clergy and the spirituality of the laity. (he laity %ere encouraged to try to follo% and imitate the spirituality and the practices of the clergy. But %ith the teaching of Vatican .. and the development of the theology of the laity it #ecame more and more o#vious that every Christian has hisFher o%n %ay of #eing disciple of Christ, a %ay that is neither %orse nor #etter than the %ay of the clergy and religious, #ut #eing different. (he essential difference #et%een lay and non)lay spirituality is #ased on the field of involvement of the laity on the one hand, and the clergyFreligious on the other. 7em#ers of the laity have a special vocation and responsi#ility to see$ the Eingdom of 0od 1#y engaging in temporal affairs.4 (he laity through their lives in families have a special role in forming these fundamental cells of the local church. .n doing this they spread the spirit of the family in society as %ell. (he laity have the ma-or responsi#ility for creating conditions for ma imum development and the fairest distri#ution of the %ealth of the nation. (hrough their presence in all sectors of pu#lic life they %itness to the 0ospel values, trying to sanctify and transform society 1to the image of the Eingdom.4 .n the documents of the Philippine #ishops a special importance is given to the spirituality of the priests. (he priests continue in their lives and priestly ministry the priesthood of 2esus Christ in this %orld. (he %or$ of 2esus %as religious in character& 1(he central %or$ of the priesthood of 2esus Christ is the %or$ of religion ) #ringing 0od;s 8ord and 3is Sacraments to man and reconciling man to 0od. (his must in every case remain the primary emphasis of our %or$.4 (he central part of the lives of all priests is the sacred ministry& the ministry of the 8ord, of the Sacraments, and especially the 3oly <ucharist. 3is ministry %ill #e even more fruitful if accompanied #y an authentic life of %itness and integrity. Because of it a specifically priestly spirituality could #e descri#ed as a ministerial spirituality. .t does not mean that priests are not ta$ing part in the pu#lic life of society, #ut all their activities should #e dominated #y this religious concern.

(he spirituality of religious is #ased on the special place and role that the religious have in the local church. (hrough their life and spirituality the religious are called to give a radical communitarian %itness of a committed Christianity. (hey try to live and put into practice the model of radical discipleship. .n contemplation, prayer, living together, in apostolic activities, they try to em#ody peace, -ustice, freedom, and other values of the Eingdom. (hrough their radical %itnessing to the Eingdom they challenge the local culture on such vital issues as the plight of the poor and poverty, the degradation of the dignity of human #ody and se uality, and lac$ of o#edience and respect for authority. #. 'ilipino Spirituality is Nourished #y Liturgical and Cele#rations Paraliturgical

Catechesis, %hen presented in a meaningful and inculturated %ay, leads the catechi"ed to%ards participation in the liturgical and paraliturgical activities of the community. Consequently, from participation in liturgical and paraliturgical activities a peculiar 'ilipino spirituality can develop. !ny integrated spirituality in the Philippine setting should #e an <ucharistic spirituality. @n the other hand, the <ucharist %ith its vertical dimensions unites the Christian through Christ %ith the loving 'ather, ma$ing Christ present among #elievers. @n the other hand, the hori"ontal dimensions are e pressed in love for neigh#ors and in the call for the reali"ation of the missionary dimension of Christianity. (he various cele#rations connected %ith the person of 2esus Christ during the Christmas season A!guinaldo mass, Santo Ni?oB and %ith his Passion and 6esurrection ABlac$ Na"arene, Passion plays during the 3oly 8ee$, visits to the Churches, the 6esurrection cele#rationB can shape the mentality and life of 'ilipinos. ! strong 7arian piety and devotion to the saints should characteri"e 'ilipino spirituality. (he 'ilipinos, in their quest to #ecome the disciples of Christ, -ourneying in the Spirit of the Lord, should follo% the e ample of 7ary and live according to her e ample. ! spirituality %ith 7arian characteristics %ill focus on the role and dignity of %omen in the Philippine society, on the preservation and development of Christian families and family values.
). S#iritualit' an$ In*ol* & nt

a. 'ilipino Spirituality is Peace)riented and !dvocates

Non)Violence

Philippine society in the last :H years has #een increasingly involved in violent clashes #et%een different armed groups. (here is a culture of violence in the Philippines, a fact that the Catholic #ishops cannot ignore. .n response to this culture of violence, the #ishops %ant to promote a spirituality of peace and non)violence. (he #asic attitude of all the disciples of Christ in this situation of violence should #e a genuine struggle for peace, #ased on -ustice and reconciliation, achieved #y non)violent means. (he #ishops #ase their efforts on the 0ospel values and on traditional 'ilipino cultural and psychological traits. 'ilipinos are #y nature peaceful people %ho try to avoid personal confrontation and its consequences. (hey %ould rather not resolve a pro#lem than enter into conflict %ith others. !dditionally, there is a high esteem for life in all its forms& love for the un#orn children, for infants, for elders, a sense of solidarity %ith the sic$, oppressed. Peace is not only the result of human actions, struggles and intentions. (he real source of peace is Christ and his sacrifice on the cross. (hrough his life, death and resurrection 2esus Christ restored peace %ith the 'ather. 3e #rought peace to human$ind and to all people. (his peace is given to all #y the Spirit of the risen Lord. (he peace of Christ should #e reali"ed not only in the lives of individual Christians #ut even more in the %hole society. (his peace is more than a#sence of %ar. .t means constructing a society of -ustice, %here every mem#er has equal dignity and opportunity for a full human development. 2ustice is 1authentically Christian %hen there is a ... radical turning a%ay from sin against 0od and others, a sincere openness to love and acceptance of all people. !s a consequence, the political system should #e #rought more into harmony %ith the Christian principles of love and solidarity. !n initial step in achieving peace in the country is reconciliation. 6econciliation should #e #ased on 0od;s plan that all the people are called to live as one family in unity and love. !n integral part of reconciliation is forgiveness. (he 'ilipinos have to learn to forgive all the offenses and sins committed against each other, all the forms of oppression that have characteri"ed their lives. But forgiveness remains an empty gesture if not com#ined %ith the already mentioned action for -ustice and love. (hus -ustice and reconciliation are the t%o necessary #ases on %hich to create a society of peace. 'rom the documents under study it #ecomes clear that the only %ay of esta#lishing peace in Philippines is #y non)violence. Nothing can -ustify recourse to violence as a method of solving pro#lems or achieving peace in

the country. (he ideology of class struggle %hich supports violent means for revolutionary purposes is contrary to the 0ospel. .t is true that the official Church;s teaching permits the use of violence in certain strictly specified and e treme circumstances, #ut even in such cases 1%hat is ethically allo%ed is not necessarily evangelically recommended #y the 0ospel.4 ! special responsi#ility in achieving peace in the Philippines falls to those mem#ers of the local church %ho are professionally involved in the formation of consciences and pu#lic opinion in the country. Priests and seminarians, religious and lay faithful are strongly reminded that they cannot foster or advocate violent means in order to achieve a more -ust, peaceful society. !nd as a proof that a peaceful, non)violent revolution is possi#le, there is the e ample of the /*IJ 'e#ruary revolution in the Philippines, popularly called the <DS!)revolution. #. 'ilipino Spirituality is <nvironment Conscious 0od created human$ind and all other creatures in order to give them a share in his life. Life, #eing a gift of 0od, implies an o#ligation for all creatures to accept, nourish and develop it according to its inner natural la%s. .n this plan a special place is allotted to the human person %ho is the center of all creation. Cnfortunately, %hen the Philippine #ishops loo$ at their country, %ith deep sorro% they ac$no%ledge that life in the Philippines is in danger. (he phenomenon of environmental destruction, and consequently its danger to human life, requires from 'ilipino Christians an ans%er of faith, of spirituality. !nd an ans%er of faith %hich #ecomes spirituality has to ac$no%ledge the centrality of manF%oman in the universe, #ut in the light of 2esus Christ. (his means that the centrality of the human person is relativi"ed #y t%o very important theological principles. (he first can #e e pressed as the primacy of the Eingdom of 0od& 17ore and more %e must recogni"e that the commitment to %or$ ... to preserve the integrity of creation is an insepara#le dimension of our Christian vocation to %or$ for the coming of the Eingdom of 0od in our times.4 (he second principle can #e deduced from the first one& #ecause the %hole creation is for the Eingdom )) and ultimately for 0od )) men and %omen are not a#solute o%ners or rulers of the creation, they are only its administrators or ste%ards. Ste%ardship and administration requires a sound and organi"ed approach to the treasures of the earth, sea and atmosphere. Positively, it means the conservation of the environment. 7uch effort should #e employed in preserving the remaining rain forests and coral reefs of the Philippines. But

conservation %ill #e only a partial ans%er to environmental pro#lems if people fail to recogni"e another aspect of ste%ardship& the healing of the environment and the construction of a human)friendly environment %hich should #e #ased on a respect for creation. 3elp to create an environmentally conscious spirituality in the Philippines can #e derived from t%o elements of the traditional 'ilipino culture and #elief system. (he first element is the common #elief in spirits among a ma-ority of 'ilipinos. (his religious trait, through an inculturated catechesis, can lead to%ard a deeper understanding of the role of the 3oly Spirit in creation and his presence in the %orld. Consequently, the 'ilipinos %ill appreciate and try to conserve and develop all creatures. (he second cultural trait is found in the traditional values of tri#al 'ilipinos& 1@ur forefathers and our tri#al #rothers and sisters today still attempt to live in harmony %ith nature... (ri#al 'ilipinos remind us that the e ploitative approach to the natural %orld is foreign to our 'ilipino culture.4 .t is difficult to imagine today a %orld %ithout development, that is a traditional use of the earth;s resources and treasures, and the Philippine #ishops are surely very much in favor of such a development. But it should #e for the common good of all the mem#ers of the human family in the Philippines. .f this rational use turns into the amassing of vast %ealth for the #enefit of a very small group of people, it then #ecomes an e ploitative approach to the natural %orld, an approach %hich is contrary to the 0ospel and to traditional 'ilipino values. c. 'ilipino Spirituality 3as a Love of Preference for the Poor .n the present moment of the history of the Philippines around H+, of its population is living #elo% the poverty line. Because of this they are sure that an inculturated, integrated spirituality, must #e distinguished #y a love of preference for the poor. Poverty in the Philippines can #e characteri"ed as material and spiritual. (here are many %ho do not have enough to ena#le them to live a decent human life, to provide education or even #asic health care to mem#ers of their families. (hese are the materially poor. But there is a numerous group of 'ilipinos %ho are spiritually poor, #ecause they have #een #linded #y materialism, consumption and hunger for po%er and %ealth. (he first step in the love of preference for the poor is to ta$e note and to understand the situation of the poor. (his understanding is not so much of

intellectual order #ut of personal immersion& living %ith the poor in their actual conditions. .mmersion %ith the poor should have a concrete consequence for the poor as %ell& to empo%er them to find %ays of fighting against poverty, to come out of it. (he a%areness of the scandal of poverty has led Christians to ta$e up concrete steps to improve the conditions of the poor. .ndividual Christians and communities are sharing their goods, #oth material and spiritual9 they are spea$ing out against the un-ust social structures %hich perpetuate mass poverty in the Philippines. (he local church, through its different organi"ations, has already set up a net%or$ of offices %ith human rights la%yers and volunteers to help the poor pursue their rights. .n this %ay the local church %ants to #ecome a prophetic voice in the society, the defender of the poor and oppressed, marginali"ed and %ea$. But there is more to #e done. (he local church should more generously share its material %ealth and resources %ith the poor. !nd parado ically, as the Church #ecomes poorer, the authority of its voice, the effectiveness of its evangeli"ation efforts #ecome more po%erful, more successful. .n the evangeli"ing mission of the local church the poor should #e evangeli"ed in all circumstances, even if they cannot materially help to support or maintain the cost of this evangeli"ation. !nd, in consequence, the poor have to #ecome evangeli"ers as %ell. (hrough their generosity, acceptance of sufferings and participation in the Passion of the Lord, they can teach the %hole local community %hat it means to #e a Christian. d. 'ilipino Spirituality is 7issionary (he a%areness of #eing sent to evangeli"e is e perienced in 'ilipinos and the Philippine Church in recognition of the fact that in the history of the Philippines, in its %ea$ness and failings, successes and strengths, the Lord has #een 1patiently %al$ing %ith us throughout. !nd 3e has dealt %ondrously %ith us. 8e cannot #ut respond in truly 'ilipino utang na loo#.4 .t is the same deep sense of gratitude %hich should #e at the foundation of an inculturated 'ilipino spirituality. Ctang na loo#, as the su#-ective reason for missionary activity, and utang na loo#, as the foundation of 'ilipino spirituality, mean that any spirituality %hich claims to #e called 1'ilipino,4 must #e a missionary spirituality. 7ission consciousness ad gentes has lately #een an distinctive mar$ of the Philippine Church. Being the only Christian nation in !sia and the Pacific, 'ilipinos and their #ishops feel a special vocation to #ecome missionaries of these regions. (his sense of mission cannot even #e suppressed #y the tremendous needs of the local church in the Philippines. (he Philippine

Church is still relatively dependent on 8estern personnel. (here are fields of evangeli"ation in the Philippines that require heavy investment in human and material resources. But all these facts cannot hinder the missionary "eal of the 'ilipinos and of the Philippine Church. !ll the mem#ers of the local church are responsi#le for missions ad gentes #ut the lay faithful have a particular role. 7issionary vocations %ill #lossom in Catholic families %ith strong spiritual life %here faith is practiced and transmitted. (hese missionary vocations are often lay vocations )) lay %omen and men %ho leave the Philippines to proclaim the li#erating message of the Eingdom. <ven the first canoni"ed 'ilipino %as a lay missionary, Loren"o 6ui", %ho died as a martyr in 2apan. .n addition to these lay missionaries there are a great num#er of 'ilipino lay faithful %ho have left their country in search of %or$ and prosperity. .n the various environments in !sia and other continents %here they live, they have a great opportunity to #ecome missionaries.

III. Clo"in% R &ar+"

!ccording to CBCP inculturation is a long process %hich #egan in the .slands %ith the arrival of the first missionaries. (he results of this first 1inculturation4 are the practices of popular religiosity. .n continuing the inculturating process a greater use should #e made of these practices. Naturally, not all the practices of popular religiosity can #e used as e amples or catalysts. !ll practices should #e su#-ected to a sound critique and #e in harmony %ith official Church teaching. Some questions remain& if these practices are made harmonious %ith official Church teaching and are used %ith a sound critique, %ill they not lose their attractiveness to their follo%ers> .nstead of #ringing a#out a deeper inculturation might not this process actually destroy them and alienate the masses> (he cultural values of the 'ilipinos can serve as a good #ase for the inculturation of catechesis and e pressions of an incarnated spirituality. (hey are, unfortunately, too often turned into negative forces in society and inpersonal relationships in general, #ecause of their improper use. .nculturation should challenge the current values %ith the values presented #y 2esus in the 0ospels. 'rom the interaction of these t%o sets of values a unique #rand of 'ilipino Christianity %ill emerge. (his happens not only on the visi#le level #ut even more on an intellectual and cognitive level, %hich is at the same time e pressed and associated %ith the practices and forms of life of the local church and culture. !lthough the Philippine #ishops ac$no%ledge the role of grassroots agents in the process of inculturation, it seems from the documents that the role of

the 1hierarchical4 evangeli"ers is much more important for the success of this process. @ne might spea$ a#out 1top)do%n4 and #ottom)up4 inculturation. !ccording to this classification, the teaching of CBCP might #e put into the 1top)do%n4 class of inculturation. (his does not mean that the 1#ottom)up4 elements are not mentioned, #ut they ta$e on a secondary role.