Limandaang Taon ng Paglakad ng Bayan Kasama ang Poong Hesus Nazareno (original) (raw)
Related papers
2021
Popular devotions are reflections and expressions of the people’s faith. They are expressions of how people recognize God in their lives, and as a shared experience, they foster expressions of devotion and thus become a manifestation of prayer. Popular devotions as forms of prayer and worship do not contradict the Sacred Liturgy but are acknowledged as legitimate by the Apostolic See. Moreover, popular devotions, in general, lead to the cultivation of some values. One of the most popular devotions among Filipino Catholics is the devotion to the Black Nazarene, a life-sized statue of Jesus Christ kneeling in one knee carrying the cross-dressed in a maroon robe. His face is marked with wounds and blood. His head is crowned with thorns with three gold-plated metal rays on the top of his head, with his eyes looking up to heaven. The Black Nazarene devotion balances Christology from below and above, i.e., Christ does not remain crucified. Instead, he brings the hope of resurrection to th...
THE FILIPINO DEVOTION TO THE SANTO NINÕ: FROM FOLK CHRISTIANITY TO POST-COLONIAL CHRISTIAN THEOLOGY
Asian Horizons, 2016
The story of the image of the Santo Ninõ in the Philippines serves as the focal point of the story of the Filipino people. This paper maps the evolving image of the Santo Ninõ gleaned from the colonial history of the people. From this colonial experience, the paper weaves in the Filipinos' quest for new identities when they regained their freedom and leave the country to better their economic lives. Here, their identities are renegotiated as immigrants of the United States of America, their former colonizer. All throughout the paper, the question is probed: "How has the image of the Santo Ninõ continually defined and shaped the Filipino way of seeing and knowing Jesus? "The Santo Ninõ grew into a man, crucified. The post-colonial theology that is constructed comes from this image of Jesus who bears the wounds of human injustices but resists the temptation to inflict the same pains on both the oppressors and the oppressed. The history of the people is retold in the Santo Ninõ, the Incarnate God.
The Pakikibaka Tradition and the Filipino Christian
Pakikibaka and Liturgy: Resistance Liturgics in the Philippine Setting, 2006
The three-decade period from 1970-2001 was marked by the social convulsions of the 1970 Unang Sigwa (First Quarter Storm) and the 1986 and 2001 ‘People Power’ upheavals. This period was made epochal not only by the events that unfolded within it but also the very movement that underwrote its history, a people’s pakikibaka (struggle) for identity and self-determination. This essay briefly reviews the historical development of the politics of resistance among Filipinos, particularly its roots in the Spanish and American colonial periods, and how this links with the contemporary practice of the pakikibaka. Central to this review is the location of religion and Christianity in this struggle, a key to seeing the “liturgical” in the very anatomy of resistance rituals. The following is thus a build up toward the emphasis on the liturgical theological re-reading of the Filipino story.
Journal of the Asian Research Center for Religion and Social Communication, 2019
Christology is a theological reflection focused on the identity of Jesus and his impact on people. It starts with the people's experience of Jesus and how they interpret the meaning of that experience in their particular context. Christology is not simply a theological discourse but a challenge to discipleship-how his followers would live their lives after their experience of and reflection on him. The diversities of temporal, spatial and cultural conditions play important role in this process, and for this reason, one's reflection on the identity and meaning of Jesus may change as one’s context also changes. This paper is situated in the context of the 21st century Philippines, a Christian majority country in Asia which tries to cope with the impacts of the 21st century technological advancements and the disarray in its social, economic and political landscape. This paper focuses on how Jesus can be viewed by Filipinos in the 21st century and how their faith in him can be a powerful tool in combatting the prevailing “culture of disinformation” and “culture of fear, violence and death” in their society today. This highlights Jesus Christ the Way, the Truth and the Life as an inspiration and model in seeking and proclaiming the truth over “fake news” or disinformation, and respecting human life and human dignity over terror, violence and killing. This paper also gazes upon Jesus Christ the Way, the Truth and the Life as a catalyst for personal, social and political renewal, and the revival of some of the excellent Filipino and Christian values like bayanihan (solidarity), pagkakaisa (unity), pagmamalasakit (concern), pakikiramay (empathy). Although this reflection takes on the Christian point of view, this paper calls for a collective response since the evils the “culture of disinformation” and the “culture of fear, violence and death” bring affects all Filipinos regardless of gender, social status, economic condition, political leaning, and religious affiliation. Besides, truthfulness and respect for human life and human dignity are universal values that go beyond the confines of Christianity and are shared by all religious traditions. Who is Jesus Christ for the 21st century Filipinos barraged with disinformation and endangered with fear, violence and death? Jesus Christ is the Way, the Truth and the Life.
The Dogma Synthesis Paper aims to analyze the Church’s Dogmatic teachings in the 500 years of history of Filipino Catholicism. The paper is divided into four parts, under the heading of Filipino basic prayer of Sign of the Cross (Sa Ngalan ng Ama, at ng Anak, at ng Espiritu Santo) and Hail Mary (Aba Ginoong Maria). This is to show that Filipinos first introduction to Catholic Faith is through learning these two basic prayers. Each Chapter is dedicated to different historical era of Filipinos and each chapter will discuss its relationship to a specific Dogmatic field. The first chapter deals with the early Filipinos belief and its Christianization through the effort of Spanish missionaries. The first chapter covers Trinity, Creation, and Eschatology. The second chapter discusses the Spanish Era and World Wars. This chapter treats the Filipinos developing understanding of Christ and Sacraments and sacramentals beginning from Spanish era up to the emergence of war. The third chapter discusses the Philippine Church after the Second Vatican Council. It now enters the emergence of charismatic community in the Philippines in the 60s and the rise of revolution in the 80s. The third chapter dwells on Pneumatology and Ecclesiology. The chapter four deals with Filipinos’ love to the Virgin Mother of God. The chapter discusses the “why” of this love and the fruits of it: Images and Devotions.
2nd summit of Union of Societies and Associations of Philosophy in the Philippines / 2021 National Conference of the Philosophical Association of the Philippines / 2nd meeting of the Philosophical Association of the Philippines (PAP) and the Philosophy and Religion Society of Thailand (PARST), 2021
I try to present a uniquely Filipino approach to Catholicism between kagandahang-loób and sákop, a tug between hospitality and reduction, as an attempt of a critical phenomenology of religion. To be a Filipino is less of a static concept and more of becoming an event. The Spanish colonial conquest marked by the faith’s arrival in 1521 baptized this mobile identity as Filipino, which continued throughout history. The experience of being a Filipino thus has become an admixture that we today recognize: citizen and migrant, Asian and Western, welcoming and elitist. The cynicality of this Filipino identity is due, I argue, to our adoration of reduction: the denied independent experience of flourishing as a race to the tight embrace of the salvific promise of carrying the cross. Through this reduction, historically manifest in the Reducción, we have learned to condense our experience and ultimately to claim that hospitality is our virtue expressed as kagandanhang-/kabutihang-loób. Yet, the sheer goodness of the will is not enough to articulate the Filipino Faith, evident in the strong push against the inculturated Misa ng Sambayanang Filipino and the faith’s obvious absence in Philippine politics. A critical phenomenology of religion ought to allow one to confront the political imports of religious experience both as cause and effect. Thus, if there is any unique understanding of Catholicism’s Filipino appropriation, it is found in the search for experience within this reduction, located between the virtue of kagandahang-loób and our concept of sákop.
Asian Journal of Pentecostal Studies and APTS Press, 2017
I have waited for a book like this for a long time. Finally, Filipino evangelicals have begun to break out of the ill-fitting “wineskin” of western theology and have begun to give credence to doing Christology within their own context, a domain that has traditionally been dominated by Catholic scholars. The articles included here were originally presented at a theological symposium sponsored by the Koinonia Theological Seminary (KTS) in Davao City, Philippines, in 2014. The work is also co-sponsored by the Asia Theological Association, which has produced a number of excellent books by Asian theologians.
Gospel-Culture Relationship of Traditional Filipino Religion and Catholicism
The early Filipinos had a traditional religion before the Spanish expedition reached the Philippines in the fifteenth century. They have their own set of cultural traditions, beliefs, and practiced a religious system. But the question on why and how did the majority of Filipinos have come to accept the Catholic religion as an alternative to their indigenous religious beliefs is a question asked by many historians and anthropologists. This paper contributes to the discussion on how Christianity developed in the Philippines by drawing out similar constructs between the indigenous religion of the early Filipinos and Christianity. The paper concludes that the lack of tension between the traditional religion of the early Filipinos and Catholicism allowed Christianity to prosper and dominate in the Philippines.