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Misyon bilang lay-missionary | Otto de Vries

Bilang isang lay-missionary mula sa Diocese ng Rotterdam sa Netherlands, dumating ako sa Pilipinas noong 1991 mula sa imbitasyon ni Bishop Labayen ng Prelature of Infanta. Naka-udyok sa akin ang apila ni Bishop na isabuhay ang Simbahan ng mga Dukha sa aking misyon na lumubog sa araw-araw na realidad ng mga manggagawa. Bilang kasapi ng Calama, sumapi ako sa kanilang grupo sa Pasig.

Sa higit sa 20 taon namuhay ako sa isang maralitang komunidad sa Lungsod ng Pasig. Ang karanasan ko sa  hanay ng mga maralitang lungsod at uring manggagawang Pilipino ay nagmulat sa akin sa realidad ng kanilang kalagayan. Matapos makumpleto ang isang kurso sa Tagalog at kurso para sa mga welder, nagtrabaho ako bilang welder at bilang structural fitter sa unang 10 taon ng aking pamamalagi. Naranasan ko ang realidad na kinakaharap ng mga manggagawa na kumikita ng wala pa sa minimum na sahod, bilang isang kontraktwal na manggagawa sa ilalim ng isang kontrata na wala pang anim na buwan ang itatagal at walang kasiguradihan ng renewal. Sa loob ng tatlong taon ay nagtrabaho ako sa maintenance ng isang pagawaan ng bakal, una sa ilalim ng isang ahensiya, at kalaunan ay bilang direct hire. Nagtangka ang mga kapwa ko manggagawa na magtayo ng unyon ngunit nagsara ang pagawaan.

Nang matapos ko ang isang bokasyunal na kurso sa electricity sa Salesian brothers of Don Bosco sa Tondo noong 2000, nagtrabaho ako bilang electrician para sa iba’t-ibang subcontractor at noong 10 taon sa isang electrical na subcontractor sa mga malalaking construction project. Naranasan ko ang masaklap na kalagayan sa paggawa ng mga manggagawa sa construction. Nakakaligtaan ang mga batayang karapatan sa paggawa tulad ng minimum wage, security of tenure, ligtas na paggawa. Dagdag pa, ang kakulangan ng kagamitan ay lalong nagpapahirap sa trabaho at lalong nagiging mapanganib. Habang ibinabahagi namin sa isa’t-isa ang mga karanasan na iyon, nakumbinsi akong itala sa isang pananaliksik ang mga kalagayan sa paggawa sa iba’t-ibang subcontractor, laluna sa huling proyekto na pinagtrabahuhan ko. Kongkretong ipinakita ng pananaliksik ang lumalalang kalagayan sa paggawa sa kada antas ng subcontracting. Ilan sa mga kaibigan ko ang umudyok sa akin na ibahagi ang aking mga pagtingin sa Ecumenical Institute for Labor Education and Research o EILER, bilang isang mahusay na research NGO na kilala ng maraming manggagawa at unyonista.

Sa kasabay na panahon, naging regular ang pagbisita ko sa isang piket ng mga kababaihang manggagawa ng kasuotan. Nakatulong ito para maunawaan ko ang kahalagahan ng pagkakaisa ng mga manggagawa at ang kanilang kolektibong pagkilos para makamit ang kanilang karapatan. Pinabayaan ng management ang lehitimong panawagan ng mga manggagawa at basta na lamang sinara ang pabrika. Sa pamamagitan ng paglubog sa mga manggagawa, naunawaan ko kung gaano ka lala ang pagsasamantala sa industriya ng kasuotan.

Dahil sa matibay na pagkakaisa ng mga manggagawa, tumagal ng isang dekada ang piket. May ilan sa mga manggagawa ang doon na mismo sa piket nagtayo ng pamilya. Dahil nakikabit sila para magkakuryente, nagkaroon ng ilaw sa piket at maaari na rin silang makapagluto. Bilang electrician, tumulong ako sa mga pagsasa-ayos. Nanalo sila sa kanilang kaso matapos ang 6 na taon, ngunit ni hindi sila binayaran kahit isang sentimo. Saka, ilang tangka ng mga awtoridad na binuwag ang piket, noong huling 2 taon iniwanan na lang ang toldang piket. Matapos ang pang-anim tangka na buwagin ang piket, nagpasya kaming iwan ito. Kaya bago umalis, kasama ang dalawang manggagawa ay nagsalo kami sa aming “huling hapunan” na kanin at sardinas.

Maka-ilang ulit ding binisita ang piket ng mga grupong simbahan na sumusuporta sa kanila at nagnanais na lalo pang maunawaan ang punto-de-bista ng mga manggagawa. Ang suporta ng mga lokal na parokya ay batay sa pananaw ng pari. Ang pari sa aking parokya, si Msgr Pagulayan, ay napakabukas at bumisita sa piket upang makipag-usap sa mga manggagawa para maunawaan ang kalagayan nila.

Tungo sa Simbahan ng mga Dukha

Napakahalaga para misyon na gawin ito bilang isang grupo, bilang Calama. Ibinahagi namin sa isa’t-isa ang mga naging karanasan at ini-ugnay ito sa salita ng Diyos, na nagpalalim sa pagganyak ng bawat isa. Madalas naming ibinabahagi ang aming karanasan kay Bishop Labayen para sa kanyang pastoral na patnubay, at nagpatuloy sa kaniyang mga kahalili: sina bishop Tirona at Bernard Cortez ng Prelature. 

Pangunahing misyon naming sa Simbahan ay ang pormasyon ng mga seminarista at mga layko. Nag-aayos kami ng mga exposures para sa mga seminarista sa hanay ng mga manggagawa, kung saan, nang hindi inilalantad ang kanilang sarili bilang mga seminarista, ay nagaapply at nagtatrabaho bilang manggagawa, na nagmumulat sa kanila sa realidad ng kalagayan ng mga anak ng Diyos. Labis na napukaw si Father Joseph Buslon sa kaniyang paglubog sa mga manggagawa na ini-alay niya ang sarili sa pagtulong sa pagtatayo ng labor ministry matapos nitong maging pari. Kasama sa dedikasyon at panlipunang pagsisiyasat ng layko, nalaman ng diocese of Novaliches ang kalagayan ng mga manggagawa na naging batayan sa pagpapa-unlad ng labor ministry nito.

Noong 1987, ang Calama, sa ilalim ng gabay ni bishop Labayen, ay sumulat ng isang kontribusyon sa Synod sa Bokasyon at Misyon ng mga Layko. Sa kontribusyon na ito, binigyang diin ang tungkulin ng diakonia, ang paglilingkod ng simbahan sa lipunan bilang tungkulin ng layko ay sa pamamagitan ng pag-aambag sa pagtatayo ng lipunang makatarungan. Ang Social Teachings of the Church ay nagbibigay ng gabay sa kanilang pormasyon bilang layko. Dagdag pa, ang mga lokal, regional at pambansang forum ay naka-ambag sa pagbabahagi ng karanasan sa hanay ng mga layko. Naging bahagi ako ng mga pagtatangkang ito mula pa 2000. Bilang lay-group, ibinahagi namin ang aming karanasan sa lipunan at sa simbahan at pinalalim ang aming pag-unawa upang mailahad ang identidad at kontribusyon bilang layko.

Noong 2014, na-aksidente ako kung kaya hindi ko na maipapagpatuloy ang pagtatrabaho ko bilang electrician. Sa sumunod na taon, umugnay sa akin ang EILER sa batayan ng aking pananaliksik sa kalagayan sa paggawa ng mga subcontractor sa construction at inimbitahan ako na maging mananaliksik. Habang mas nakikilala ko ang EILER bilang isang institusyong ekumenikal para sa mga manggagawa, mas lalo akong nagkaroon ng pagpapahalaga sa ugnay ng Simabahan sa kilusang paggawa, at patuloy na isabuhay ang aking misyon sa hanay ng mga manggagawa. Nang maging parish priest si Father Ronald Macale ng St. Joseph Shrine kung saan nakapaloob ang EILER, ulit kaming nakipag-ugnayan katulad noon siya formator sa San Carlos seminary na nakipagsasa-ayos kami ng mga exposure para sa mga seminarista sa hanay ng mga manggagawa.

Matapos ang 30 taon, ang aking misyon ng pakiki-isa sa hanay ng mga manggagawa at pagtatayo ng Simabahan ng mga Dukha ay patitigil dahil sa kanselasyon ng aking visa. Inutusan akong umalis ng Pilipinas, na naging tahanan ko na sa loob ng 30 taon, dahil sa mga malisyosong bintang, at hindi man lang dumaan sa angkop na proseso. Taliwas sa mga akusasyon ng NICA, hindi gumagawa o sumusuporta sa teroristang mga gawain ang EILER o ako. Sa katunayan, naglilimbag ng mga pananaliksik at educational modules ang EILER batay sa katotohanan at kongkretong kalagayan ng mga manggagawa, at lumalaban para sa isang makatarungang lipunan. Isa lamang itong hakbang upang manakot sa mga lumalaban para sa batayang karapatan at panlipunang hustisya, at upang patigilin sila sa pakikibaka.

A mission as lay-missionary/Otto de Vries

As a lay missionary from the Diocese of Rotterdam in the Netherlands, I came to the Philippines in 1991 on the invitation of Bishop Labayen of the Prelature of Infanta. The appeal of the Bishop to live out the Church of the Poor inspired me on my mission to immerse in the everyday reality of the workers. As a member of Calama, I joined their group in Pasig.

For more than 20 years, I lived in an urban poor community in the City of Pasig. My experience among the urban poor and working class Filipinos opened my eyes to the reality of their plight. After completing a tagalog course and a course for welders, I worked as a welder and as a structural fitter for the first 10 years. I experienced the reality faced by workers earning hardly a minimum wage, as a contractual worker under a contract of less than six months without guarantee of renewal. For three years, I worked in the maintenance of a steel factory, first under an agency, and later on as a direct hire. My fellow workers attempted to build a union, but the factory closed.

After finishing a vocational course in electricity with the Salesian brothers of Don Bosco in Tondo in 2000, I worked as an electrician for various subcontractors and for almost 10 years for one electrical subcontractor in big construction projects. I experienced the harsh working conditions of workers in the construction industry. Basic labor rights such as the minimum wage, security of tenure and work safety are neglected. Moreover, the lack of tools and equipment make the work difficult and all the more dangerous. As we shared those experiences among ourselves, I was challenged to put those working conditions with the different subcontractors on paper, especially in one of the last projects I worked for. This research concretely showed the worsening working conditions with each layer of subcontracting. Several friends urged me to share this insight with the Ecumenical Institute for Labor Education and Research or EILER, as this institution is a well-established research NGO and known by many workers and trade unionists.

In the same period, I regularly visited a picket line of garment women workers. It made me realize the importance of workers solidarity and collective action in attaining their rights. The management had completely ignored the workers’ legitimate demands and closed down the factory. By immersing with the workers I realized how the exploitation in the garment industry was much worse.

Because of the strong solidarity among the workers, the picket protest lasted for a decade. Some of the workers eventually started a family in the picket. With tapped electricity, they had light in the picket and they were also able to cook. As an electrician, I helped with repairs. They won their case after six years, but they were not paid even a single centavo. Thereafter, several times the authorities demolished their picket, so the last 2 years only a plastic sheet remained of their picket. After the sixth attempt, we decided to leave. Before leaving, I, with two workers, had still our “last supper” of rice and sardines.

 The picket also had several visits with a group of faithful who supported them and wanted to further understand the workers’ punto-de-vista. Support from the local parish depends much on the attitude of the priest. The priest of my parish, Msgr Pagulayan, was very open and visited the picket and talked to the workers to understand their plight.

Towards a Church of the Poor

It is vital for such mission to do this as a group, as Calama. We shared our experiences with one another and related these to the word of God, which deepened each ones’ motivation. We regularly shared our experiences with Bishop Labayen, whose pastoral guidance continued with his successors: bishops Tirona and Bernard Cortez of the Prelature.

 Our main mission in the Church is the formation of seminarians and laity. We facilitated exposures for seminarians among the workers, in which they, without revealing their identity as seminarians, applied and worked as unskilled workers, confronting them with a reality where God seems to be absent. Father Joseph Buslon was so inspired by his immersion among the workers that he dedicated himself to help build a labor ministry after becoming a priest. Because of the dedication of laity to make a social investigation, the diocese of Novaliches learned of the condition of the workers which became the basis for developing its labor ministry.

In 1987, Calama, under the guidance of bishop Labayen, had written a contribution to the Synod on the Vocation and Mission of the Laity. In this contribution, diakonia, service of the church to society as task of the laity is emphasized to contribute to a more just society. In it, the Social Teachings of the Church is part of their, this formation as laity. Furthermore, local, regional and national fora on their Vocation and Mission have contributed to the sharing of experiences among the laity. I have been involved in this initiative since 2000. As a lay-group, we shared our experiences in society and church and deepened our understanding to express more our identity and contribution as lay.

In 2014, I had an accident that prevented me from continuing my work as an electrician. The next year, EILER reached out to me on the basis of my research on the working conditions of the subcontractors in construction and invited me to become a researcher. As I became more familiar with EILER as an ecumenical service institute for the workers, I gained a better appreciation of the importance of the Church’s link with the Labor movement, and so continued to live out my mission among the workers. When Father Ronald Macale became the parish priest of the St Joseph Shrine to which EILER belongs, our collaboration is revived. When he was formator at San Carlos seminary, we worked closely together in facilitating exposures for the seminarians among the workers.

After 30 years, this mission of solidarity among the workers and building the Church of the Poor is being put to a halt with the cancellation of my permanent visa. Without due process, and under malicious allegations, I was ordered to leave the Philippines which has been my home country for the last 30 years. Contrary to accusations of NICA, neither I nor EILER engage in or support acts of terrorism. On the contrary, EILER publishes research and educational modules based on facts and the concrete conditions of the workers, and is fighting for a just society. This is merely a ploy to sow fear on those advocating for basic rights and social justice, and to stop them from struggling.

 Be that as it may, I’m very thankful to my fellow workers, those in the pickets lines, and many urban poor in their communities, who shared their punto-de-vista and solidarity with me. This solidarity for justice and human dignity as well as an expression of love for your neighbor, motivates to continue our struggle for a just society with them. Lastly, this has become a source of inspiration, as an expression of the presence of the Holy Spirit among the poor, for our mission to build the Church of the Poor.

April 2021  

FEATURE

Fr. Amado L. Picardal, CSsR, STD

“We pray for those who risk their lives while fighting for fundamental rights under dictatorships, authoritarian regimes and even in democracies in crisis,” Prayer of Pope Francis

In an interview last October 2020, the newly-appointed archbishop of Manila, Cardinal Jose Advincula asserted that “protecting human rights is neither optional nor secondary but must be at the heart of the Church’s mission … the Church must see to it that the human dignity and the human rights of the people are respected.”

Is the promotion and defense of human rights really part of the Church mission? This question is relevant at a time when there are gross violations of human rights all over the world even during this time of the pandemic which authoritarian leaders exploit to perpetuate themselves in power.

At the moment, the attention of the world is focused on Myanmar where over 400 peaceful anti-coup protesters have been shot by the police and military. Nuns and priests have joined the civil disobedience movement although the bishops and superiors have cautioned them from getting involved. Pope Francis is pleading to a stop to the violence. The UN has condemned the gross of violation of human rights in Myanmar. Sanctions have been imposed.

The UN Human Rights Council, the International Criminal Court and other International Organizations have also expressed concern about the Philippines. There are over 33,000 victims of extrajudicial killings perpetrated by police, military and the death squads. The killings continue even during the pandemic. Many of the victims are poor, accused of pushing or using drugs. Also among the victims were activists, trade union leaders, environmentalists, media people, peasant leaders, leaders of indigenous peoples, human rights defenders. Sixty-one lawyers were assassinated. Four priests and one pastor were also murdered. Those who oppose and criticize the government are “red-tagged” (falsely accused of being communists). Opposition politicians and journalists have been imprisoned. Two religious have been charged with inciting to sedition. An Australian nun have been deported due to her justice advocacy among the poor. Bank deposits of the Rural Missionaries have been frozen after being red-tagged. Those who violated the pandemic lock down were imprisoned and some were shot.  What is disconcerting is not just the silence of many priests and religious but the support that some give to the authoritarian regime. Those who have taken a prophetic stance feel like they are isolated voices in the wilderness.

In other parts of the world, repression and human rights violations persist – whether in Thailand, Palestine, Iraq, Syria, Russia, China, Hongkong, and many parts of Africa and Latin America. In Fratelli Tutti, Pope Francis looks at the global situation and laments how fundamental rights are discarded or violated:

“It frequently becomes clear that in practice human rights are not equal for all…We see numerous contradictions that lead us to wonder whether the equal dignity of all human beings, solemnly proclaimed seventy years ago, is truly recognized, respected and promoted in every situation. In today’s world, many forms of injustice persist, fed by reductive anthropological visions and by a profit-based economic model that does not hesitate to exploit, discard and even kill human beings. While one part of humanity lives in opulence, another part sees its own dignity denied, scorned or trampled upon, and its fundamental rights discarded or violated.” (FT 22)

In spite the violations of human rights, there seems to be hesitation to speak out on the part of the Church and among religious. The question remains: is human rights advocacy really part of the mission of the Church and religious congregations?

Fifty years ago, the 1971 Synod of Bishops came out with a document Justicia in Mundo (Justice in the World). Here some excerpts that answer the question:

“Our action is to be directed above all at those people and nations which because of various forms of oppression and because of the present character of our society are silent, indeed voiceless, victims of injustice.” (JW 20)

Justice is also being violated by forms of oppression, both old and new, springing from restriction of the rights of individuals. This is occurring both in the form of repression by the political power and of violence on the part of private reaction, and can reach the extreme of affecting the basic conditions of personal integrity. There are well known cases of torture, especially of political prisoners, who besides are frequently denied due process or who are subjected to arbitrary procedures in their trial. Nor can we pass over the prisoners of war who even after the Geneva Convention are being treated in an inhuman manner.(JM 24)

The fight against legalized abortion and against the imposition of contraceptives and the pressures exerted against war are significant forms of defending the right to life.” (JM 25)

The Church has the right, indeed the duty, to proclaim justice on the social, national and international level, and to denounce instances of injustice, when the fundamental rights of people and their very salvation demand it.” (JM 36)

This document clearly affirms that the Church has the right and duty to proclaim the message of justice and to denounce instances of injustices including the violation of human rights. As an integral part of the Church, religious orders and their individual members have the obligation to promote and defend human rights as part of their concern and mission.

In 1974, the Pontifical Commission for Justice and Peace came out with a document entitled “The Church and Human Rights” (CHR) which provided the theological and pastoral orientation regarding human rights advocacy. It affirms that “the Church’s defense of human rights is an inescapable requirement of her mission of justice and love in the spirit of the Gospel message.”

In response to the objection that concern for human rights is involvement in politics, the document echoes the 1971 Synod of Bishops which asserts:

“Of itself it does not belong to the Church, insofar as she is a religious and hierarchical community, to offer concrete solutions in the social, economic and political spheres for justice in the world. Her mission involves defending and promoting the dignity and fundamental rights of the human person. To accomplish her evangelical mission for the salvation of mankind, the Church has the right, as the Second Vatican Council teaches, ― to pass moral judgment, even on matters touching the political order, whenever basic personal rights or the salvation of souls make such judgments necessary”

Condemnation of injustices – including human rights violation – is not just a political matter, it involves moral judgment. While the Church avoids engagement in partisan politics she has the right and obligation to fulfil her mission in the socio-political order.

From a theological-anthropological perspective, the basis for human rights is the teaching from the book of Genesis that human beings are made in the image and likeness of God. From this flows equality, human dignity and the inalienable human rights of each person.

From a Christological perspective, human dignity has been further elevated by Christ’s incarnation and solidarity with humankind:

“Every person has a special relation with God, grounded in the mystery of the Incarnate Word. When the Son of God became human, he entered into the world‘s history as a Perfect Human. He lived in a particular nation, a particular culture, even in a particular minority group, and thus raised the whole human family and all its members, which is to say human nature with all its prerogatives, to the dignity of Sons of God. Thus, in a definite way he sanctified all humanity.”

This theological-anthropological and Christological framework is the basis for the Church’s mission in promoting human rights:

“These truths, revealed by God to humankind through Christ, are not only the basis and foundation of the Church‘s teaching on human nature and human rights, both individually and collectively. They also establish the Church‘s responsibility in her mission of actively advancing persons and nations together with their fundamental rights.”

From an ecclesiological perspective, the promotion of human rights is part of the Church’s pastoral and prophetic mission. This is based on the ecclesiology of Vatican II which teaches that the Church and all her members participate in Christ’s priestly, prophetic and pastoral mission.The document views human rights advocacy as part of the Church’s pastoral mission:

“For decades now, UCCP-Haran Center has been a known sanctuary for Lumad people in Southern Mindanao, whose communities have repeatedly been terrorized by the Philippine Army and paramilitary groups. The UCCP Haran is simply performing their calling to ‘participate in the establishment of a just and compassionate social order.”

By ANNE MARXZE D. UMIL

Bulatlat.com

MANILA – An indigenous peoples’ group assailed the freezing of accounts of the United Church of Christ in the Philippines (UCCP) – Haran Center in Davao del Sur.

The Anti-Money Laundering Council (AMLC), in a resolution dated March 12, ordered the freezing of UCCP Haran’s three bank accounts and a real property under the name of Brokenshire Integrated Health Ministries, Inc. The AMLC allegedly found that “the assets are used to finance terrorism” which is in violation of the Republic Act 10168 or Terrorism Financing Prevention and Suppression Act.

Sandugo – Movement of Moro and Indigenous Peoples for Self-Determination condemned the action, saying it is ironic that amid massive corruption and the non-disclosure of President Duterte’s statement of assets, liabilities and networth, human rights advocates are the ones whose accounts are being investigated.

“For decades now, UCCP-Haran Center has been a known sanctuary for Lumad people in Southern Mindanao, whose communities have repeatedly been terrorized by the Philippine Army and paramilitary groups. The UCCP Haran is simply performing their calling to ‘participate in the establishment of a just and compassionate social order,’” the group said in a statement.

They added that the UCCP compound in Haran also served as shelter for the displaced Lumad due to intense militarization of their communities.

“That is not a crime. It is an act of faith and kindness,” the group said.

Mga Katotohanan at Impormasyon Hinggil sa mga Bakuna para sa COVID-19

Mga layunin ng pamphlet:

1. Magbigay ng mga batayang impormasyon hinggil sa bakuna sa COVID-19 at maging gabay sa diskusyon sa mga komunidad. 
2. Magbigay ng mga tamang impormasyon hinggil sa bakuna at malabanan ang takot dito ng mga komunidad gamit ang mga tama at siyentipikong datos at pag-aaral Maghain ng mga panawagan na maaring bitbitin ng mga komunidad hinggil sa libre, accessible, epektibo at ligtas na pagpapabakuna laban sa COVID-19 at iba pang serbisyong medikal.

The Problematique:

This is a difficult topic to deal with: Activism in the Christian Prophetic Tradition.  It invites fear: the war against drugs and the war against communist terrorists have created the same patterns of victimization: the “tokhang” against the poor suspected of involvement in the drug trade and the activists involved in the work for social change, on behalf of justice, peace, human rights and integrity of creation.  “Tokhang” is carried out, first by identifying them publicly either as drug peddlers or red-tagged activists, then the procurement of search warrants, the raids in the middle of the night, followed by arrests, disappearances and the kill or the massacre, with impunity!   It provokes anger: why should the “tokhang” be directed at activists who are helping construct a better world of justice and peace?  More profoundly, it challenges the deepest, most complex contradicting resources of our being:  faith and faithlessness, hope and hopelessness, love and lovelessness, compassion and despair, hatred and indifference, humanity and animality, fanaticism and meaninglessness, life and death, justice and violence, action and paralysis. 

In our situation, the “tokhang” style of legalized repression and extra-judicial killings is justified by the Anti-Terror Law.  The seeming connivance of both Houses of Congress and the Judiciary and the seeming voluntary obedience of the people to this way of doing things is provided for by the demagoguery of populism and its populist leader.  Pope Francis provides a prophetic analysis of populism and populist leadership when he says:

individuals are able to exploit politically a people’s culture, under whatever ideological banner, for their own personal advantage or continuing grip on power. Or when, at other times, they seek popularity by appealing to the basest and most selfish inclinations of certain sectors of the population. This becomes all the more serious when, whether in cruder or more subtle forms, it leads to the usurpation of institutions and laws. 

(Fratelli Tutti, 159)

This is the social context of our reflection today on Activism and the Christian Prophetic Tradition.  The problematique that we must face in this situation is this:  Shall we, out of fear, cower and cease to be activists, or shall we overcome fear and transcend it and assert our activism? Or shall we be carried away by anger, and unleash our activism to its limits, and let this anger construct that better world? Or can anger – just anger – construct a better world? Or more profoundly still, can we still get in touch with the core of our being and behold the qualities of our humanity, or shall we allow the beast, the animal and the baser and basest instincts in us to triumph over and rule our being?  What are our choices? 

The words of Paul come to mind, thus:

We are afflicted in every way, but not crushed; perplexed, but not driven to despair; persecuted, but not forsaken; struck down, but not destroyed; always carrying in the body the death of Jesus, so that the life of Jesus may also be made visible in our bodies. For while we live, we are always being given up to death for Jesus’ sake, so that the life of Jesus may be made visible in our mortal flesh.

(2 Cor 4:7-11)

Activism, Anyone?

In the time prior to, during and shortly after Martial Law and the Marcos Dictatorship, activism was a prized word.  It conjured the image of deep serious scientific study and rigorous critical thinking, of preferential option for the poor and leaving one’s comfortable home, convent and institutional work and routine in favor of the messy, exciting, dangerous and adventurous life with the poor and the adoption of their smell, sweat and struggle to eke out a living. 

It was an exciting time for student activists who demanded academic freedom, recognition of student power and non-commercialization of schools and education. It meant commitment to the cause of national freedom against US imperialism, Soviet revisionist expansionism and Chinese social imperialism on the one hand, and social emancipation from domestic feudal landlordism, government corruption and big business control of an economy that basically catered to foreign interests on the other.  Many of them dropped out of school in order to learn from the masses and develop an alternative education which their studies could not interfere.

The progressive members of the Church and the religious, inspired by the aggiornamento of Vatican II, took this activism to heart.  Priests, sisters and those in formation in their clerical and religious habits picketed the huge party of an haciendero that had a fountain flowing with champaigne.  They lived with the sacada of Negros, and it was a young Jesuit priest, Fr. Arsenio Jesena, SJ who exposed the oppressive, exploitative, unjust condition of the sacada in the hands of the contratista and the haciendero. (Fr. Arsenio Jesena, SJ, The Sacadas of Sugarland, authorsden.com).  A French diocesan clergy came to introduce to the Filipino clergy the life and work of “worker-priests”, priests who worked in the factories to earn in order to live like any other worker, without forsaking their sacramental and pastoral duties.  Nuns left their convents and institutional works and lived with the peasants, the lumad, and the urban poor, so that their spirituality, theology and life would articulate the Gospel values of Jesus’ preferential love for the poor.  The ICM, the CFIC (later called SFIC), the RGS, the MSM, the m.a., the Maryknoll and the Columbans were at the forefront of this new movement of renewing and liberating the Church from within.  Priests and religious got involved in organizing cooperatives among farmers and workers; their ministry became more holistic, integrating liturgical-sacramental renewal with social action that were humanitarian-developmental and later, with the work for justice, peace, integrity of creation and liberation.  Literature and communications facilities thrived that not only announced the spirituality and theology of the Church but also proclaimed the life of the Church in the Modern World: the Impact Magazine, the Ichthys, the Ang Tao magazine, the movie Sugat sa Ugat of the Communication Foundation for Asia, and the radio stations of the religious and the dioceses.

In initial formation, seminarians clamored for renewal in formation in light of the vision of Vatican II.  They organized themselves into the Inter-Seminary Forum of the Philippines.  They studied the Ratio Fundamentalis and proposed changes. The bishops accepted the seminarians’ proposals.  The fruit of this activism is manifold: seminary training would now include secular courses like social work, organizational and financial management, exposure and immersion programs, a year of socio-pastoral experience, student government in the seminary and an independent seminary publication.  Probably most notable was the establishment of new seminaries designed to be formation houses in the bosom of the people’s quest for justice, peace and liberation: the experimental theology schools pioneered by Fr. Carlos Abesamis, SJ in Quezon City, Fr. Rodulfo “Dong” Galenzoga in Lanao del Norte, and the Inter-Congregational Theological Center also in Quezon City.

In liturgy, this activism in the Church produced the Misa ng Sambayanang Pilipino, a project of the seminarians of the CICM under the tutelage of Fr. Anscar Chupungco, OSB.  In theater arts, Pagsambang Bayan of Boni Ilagan was a hit musical that merged the mass of salvation with the struggle of the poor for freedom and liberation under Martial Law and the Marcos Dictatorship.  Theologically, the historical development of this activism in the Church and society produced the Theology of Struggle.  This identity of doing theology in the Philippine setting was coined by Fr. Luis Hechanova, CSsR.