Journal articles on the topic 'Catholic Church. Archdiocese of Manila (Philippines)'

This study discusses, narrates, and analyzes how Archbishop Rufino Santos continued the work started by the country’s first native Archbishop of Manila, Gabriel M. Reyes, in steering the archbishopric to attain its full spiritual maturity. The research used the historical method guided by Arnold Toynbee’s Challenge and Response Theory identifying the Archbishop of Manila as the “creative personality” whose responses to the challenges of the post-war Archdiocese of Manila formed a “creative minority” who helped him respond to the challenges during his stewardship. As the "creative personality," Archbishop Santos led a series of responses that began to stir the social awakening of the Catholic Church in the Philippines to make it responsive to the social issues affecting the Filipinos. These responses allowed Archbishop Santos to elevate the Catholic Action movement to include socio-political concerns, thereby awakening the laity's socio-political consciousness and linking this to their Filipino Catholic identity.

Abstract Evidence of xiqu (“Chinese opera”) in the Philippines begins in the early 16th century, when the Catholic church sought to suppress it. Despite its longevity, Philippine xiqu has not featured much in the multidisciplinary study of ethnic Chinese in the Philippines, nor as part of the global turn in xiqu research. This article, attending to the history and contemporary practice of xiqu, situates the Philippines and especially Manila firmly in the Hokkien network of Chinese theatre, especially in the period between the late nineteenth century and World War II. The Philippines were, and remain today, an important node in xiqu dissemination, transfer, and transnational evolution, as well as an integral part of the culture of the Chinese in the Philippines. The Philippine case helps break down fundamental linguistic, ethnic, and religious equations surrounding xiqu, given the genre’s syncretism, ethnic ambiguity, and non-Chinese language environment.

Since March 2020, Metro Manila and other places in the Philippines has been on lockdownbecause of the surge of Covid-19 cases in the country. Even churches and other places ofworship have been off-limits to church goers during strict lockdown measures called “EnhancedCommunity Quarantine.” This paper looks at how Filipino Catholics practice their religiousobligations during the pandemic. Since majority (81%) of Filipinos are Roman Catholics, thefocus of this paper is how Filipino Catholics view the Covid-19 pandemic and how they copewith it. The data for this study comes from two sources: 1) interviews with church leaders andlay members; and 2) online and offlne ethnographic observation of religious practices duringthe pandemic. Through an anthropological description of Filipino Catholic attitudes on andresponses to the Covid-19 pandemic, we have a better understanding about Filipino resiliencyin times of crises.

In light of the celebration of the five centuries of Christianity in the Philippines, this article hopes to reintroduce Fr. Zeferino González, OP, to scholars of Church history, philosophy, and cultural heritage. He was an alumnus of the University of Santo Tomás, a Cardinal, and a champion of the revival of Catholic Philosophy that led to the promulgation of Leo XIII’s encyclical Aeterni Patris. Specifically, this essay presents, firstly, the Cardinal’s biography in the context of his experience as a missionary in the Philippines; secondly, the intellectual tradition in Santo Tomás in Manila, which he carried with him until his death; and lastly, some reasons for his once-radiant memory to slip into an underserved forgetfulness.

Contentious political debates regarding the issues on population and family planning have been perennial over the past four decades especially in developing countries. While its prominence in the public agenda varies depending on other national issues vying for public attention, its presence in policy and political agendas is constant. Here, a computational approach to framing analysis is developed that examines the pattern of media coverage on the population issue in the Philippines. The content of 146 articles sampled from 1988 to 2007 in Manila Bulletin (one of the leading newspapers in the Philippines) is analyzed by creating a syntactic network of concept co-occurrences. The topological properties of the network indicates that the discussion of an article revolves around few central ideas. Moreover, cluster analysis of the network suggests three well-defined frame themes, namely: (1) Development Frame; (2) Maternal Health Frame; and (3) Framing by the Catholic Church. Our results support the thesis that the inability to fruitfully discuss points of contention to reach agreement about suitable population policies in the Philippines is due to the mismatched frames within which it is discussed.

On the occasion of the 500th year of the commemoration of Christianity’s coming to the Philippines, the Filipino people profoundly remember how God bestowed abundant graces to them. Proofs to this remembrance are the external and internal manifestation of gratefulness among the Filipino people. The milestones reached by the Church in the Philippines are not an invitation to blow the horns of triumphalism but a call to profound introspection and humility. Thus, remembering how God has sustained us for half a millennium leads us back to people whom God used as conduits of His overflowing mercy. In this paper, I focus on Fr. Francisco Marin-Sola, O.P., who has contributed significantly to Catholic theology. Fr. Marin, as he is fondly called, had ties with the University of Santo Tomas in Manila. It was in this institution that he was able to hone his virtues and skills as a student, teacher, and writer. This Dominican’s natural talent blended well with St. Thomas Aquinas’ framework that led to the production of works reflecting the latter’s genius. Fr. Marin’s most notable work is titled, The Homogeneous Evolution of the Catholic Dogma, a compilation of articles published in La Ciencia Tomista during the early 1900s. In this work, he used the term “evolution” to investigate the Catholic doctrine’s homogeneous growth, which at that time, many viewed as provocative and a deviation from tradition. Criticized at first, his docility and vigilance earned him respect from his contemporaries. This paper also explored Fr. Marin’s significant contribution to Catholic theology counting him as one of the greatest Dominicans who graced UST with his meaningful presence.

PurposeThe study discovers a crisis of authority and administration in Catholic mission of Taiwan during 1910 and 1920s. It aims to discover the reasons and the significance of the problem.Design/methodology/approachThe author works on the reports and correspondence of Jean de Guébriant, apostolic visitor of China missions in 1919–1920. He received some reports from the Dominican Prefect Apostolic of Formosa, Clemente Fernandez.FindingsThe author discovers a severe problem of authority brought about some conflicts between the Prefect Apostolic Clemente Fernandez, o.p. and some Dominican missionaries in the mission, conflicts reflecting ambiguous status of this prefecture apostolic with regard to not only the Dominican Provincia del Santo Rosario, headquarters of Dominican missions in East Asia, but also the Dominican apostolic vicariate of Southern Fujian in China, and even the Japanese Catholic church, because Taiwan had been conceded to the Japanese empire since 1895 until 1945.Research limitations/implicationsThe author has not yet consulted the archives in Propaganda Fide in Vatican circle and in Dominican archives. Still, some questions remain unanswered for lack of related archives. This study calls for further works in the future.Originality/valueVery few relevant studies are found on the Dominican mission in Taiwan during 1860–1949. This study reveals a serious problem on the structure of Catholic mission due to an unclear status of Taiwan. It reflects, in fact, the delicate situation in ecclesial and political aspects between China, Japan and Spanish missions in Manila, Philippines.

The Directory on Popular Piety and the Liturgy (DPPL) upholds that Christian worship originates and is brought to completion in the Spirit of Christ, which dispenses truthful liturgical devotion and realistic manifestations of popular piety. A vigorous engagement of evangelization and culture is embodied in the Sabuaga Festival, an Easter Sunday celebration in Sto. Tomas, Pampanga. It is a collaboration of the Catholic Church (St. Thomas the Apostle Parish) and the Local Government Unit (Sto. Tomas). This paper argues how a true and fruitful harmony between liturgy and popular piety is achieved in the Sabuaga Festival. Hence, the researcher articulates the following, namely: First, the dimensions of the Sabuaga Festival that make it an expression of popular piety. Second, the principles offered by DPPL for the true and fruitful harmonization of liturgy and popular piety. Third, the pastoral action plan, entitled: “An Authentic Pastoral Action of the Liturgy: Towards Building upon the Riches of the Sabuaga as a Popular Piety,” which provides suitable catechesis for the harmonization of Liturgy and Popular Piety in the Sabuaga Festival. References Archdiocese of Saint Paul and Minneapolis, “What Is ‘Liturgy’? Why Is It Important?” Accessed last March 29, 2021 from https://www.archspm.org/faith-and-discipleship/catholic-faith/what-is-liturgy-why-is-it-important/. Benedict XVI, Jesus of Nazareth. Holy Week: From the Entrance into Jerusalem to the Resurrection. London: Catholic Truth Society. Catholic Church. Catechism of the Catholic Church: Revised in Accordance with the Official Latin Text Promulgated by Pope John Paul II. Vatican City: Libreria Editrice Vaticana, 1997. Catholic Bishops’ Conference of the Philippines. Acts and Decrees of the Second Plenary Council of the Philippines. Manila: CBCP, 1992. Catholic Bishops’ Conference of the Philippines. Catechism for Filipino Catholics. Manila: ECCCE Word and Life Publications, 2008. Robert E. Alvis. “The Tenacity of Popular Devotions in the Age of Vatican II: Learning from the Divine Mercy,” Religions 12, 1 (2021): 65. https://doi.org/10.3390/rel12010065 Catholic Culture. “Catholic Activity: Liturgy of Easter Sunday and the Octave of Easter,” Accessed March 16, 2021 from https://www.catholicculture.org/culture/liturgicalyear/activities/view.cfm?id=1044. Chupungco, Anscar J. “Liturgical Inculturation: The Future That Awaits Us.” Accessed last 3 April 2021 from https://www.valpo.edu/institute-of-liturgical-studies/files/2016/09/chupungco2.pdf. Cole, Father. “St. John Damascene: Holy Pictures to the Rescue!” National Catholic Register. Last modified December 1, 1996. Accessed last March 31, 2021 from https://www.ncregister.com/news/st-john-damascene-holy-pictures-to-the-rescue. Coffey, David. “The Common and the Ordained Priesthood,” Theological Studies 58 (1997). Congregation for Divine Worship and Discipline of the Sacraments. Directory on Popular Piety and the Liturgy, Principles, and Guidelines. Promulgated on December 2001. Accessed from http://www.vatican.va/roman_curia/congregations/ccdds/documents/rc_con_ccdds_doc_20020513_vers-direttorio_en.html Deguma, Jabin J. Melona S. Case, and Jemima N. Tandag. “Popular Religiosity: Experiencing Quiapo and Turumba.” American Research Journal of Humanities & Social Science Vol. 2, 6 (June 2019). https://www.researchgate.net/publication/337158384_Popular_Religiosity_Experiencing_Quiapo_and_Turumba Duggan, Robert D. “Good Liturgy: The Assembly,” America: The Jesuit Review. Last modified, 1 March 2004. Accessed last 4 April 2021 from https://www.americamagazine.org/issue/475/article/good-liturgy-assembly Ecclesia in Asia, Post Synodal Exhortation solemnly promulgated by His Holiness: John Paul II on November 6, 1999. Accessed last March 29, 2021 from http://www.vatican.va/content/john-paul-ii/en/apost_exhortations/documents/hf_jp- ii_exh_06111999_ecclesia-in-asia.html. Estevez, Jorge Arturo Medina. “Popular Piety And The Life Of Faith,” Catholic Culture. Accessed March 31, 2021 from https://www.catholicculture.org/culture/library/view.cfm?recnum=4614. Evangelii Gaudium. Apostolic Exhortation on the Proclamation of the Gospel in Today’s World of the His Holiness Pope Francis promulgated on 24 November 2013. Accessed last 4 April 2021 from http://www.vatican.va/content/francesco/en/apost_exhortations/documents/papa-francesco_esortazione-ap_20131124_evangelii-gaudium.html#The_evangelizing_power_of_popular_piety Evangelii Nuntiandi Apostolic Exhortation, solemnly promulgated by His Holiness Pope Paul VI on December 8, 1975. Accessed last 30 March 2021 from http://www.vatican.va/content/paul-vi/en/apost_exhortations/documents/hf_p-vi_exh_19751208_evangelii-nuntiandi.html. Fifth General Conference of the Bishops of Latin America and the Caribbean convened in Aparecida (Brazil), from May 13 to 31, 2007. 258-265. Gueguen, John. “Jesus of Nazareth from Baptism in the Jordan to the Transfiguration Joseph Ratzinger-Pope Benedict XVI." Accessed last 14 March 2021, from http://my.ilstu.edu/~jguegu/BenedictXVIPart2.pdf?fbclid=IwAR2Ehr2_33BasxvvDnOGBEqaEz0VajyxpzfO2FYCq5Vi-j0et09a_St2PiU Graduateway. “Popular Piety: Emotive Christianity in Medieval Society Example.” Accessed last 11 December 2020 from https://graduateway.com/popular-piety-emotive-christianity-in-medieval-society/. Guardini, Romano. “The Spirit of the Liturgy.” Accessed last March 31, 2021 from https://www.ewtn.com/catholicism/library/spirit-of-the-liturgy-11203. Ivan About Town. “Pampanga: Easter Sunday Salubong, Pusu-Puso, and Sagalas of Santo Tomas.” Last modified, 6 April 2010. Accessed last 5 April 2021, from https://www.ivanhenares.com/2010/04/pampanga-easter-sunday-salubong-pusu.html Keenan OP, Oliver James. New Series: Popular Piety,” The Dominican Friars – England and Scotland. Last modified 18 October 2013. Accessed last March 30, 2021 from https://www.english.op.org/godzdogz/new-series-popular-piety Krueger, Derek. “The Religion of Relics in Late Antiquity and Byzantium,” in Treasures of Heaven: Saints, Relics, and Devotion in Medieval Europe, eds. Martina Bagnoli, Holger A. Klein, C Griffith Mann, and James Robinson. London: The British Museum Press, 2011. Kroeger, James H. “Popular Piety: Some Missiological Insights,” Japan Mission Journal Vol. 70, 4 (Winter 2016). Lumen Gentium. Dogmatic Constitution on the Church, solemnly promulgated by His Holiness Pope Paul VI on November 21, 1964. Accessed last March 30, 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19641121_lumen-gentium_en.html. McEvoy, Bernice. “Why Do Catholics Wear Medals, Scapulars & Venerate Relics?” St Martin Apostolate. Last modified July 8, 2019. Accessed last 4 April 2021 from https://www.stmartin.ie/why-do-catholics-wear-medals-scapulars-venerate-relics/. Mirus, Jeff. “Vatican II on the Liturgy: Particular Norms and the Eucharist,” Catholic Culture. Last modified 11 February 2010. Accessed last March 29, 2021 from https://www.catholicculture.org/commentary/vatican-ii-on-liturgy-particular-norms-eucharist/. Musicam Sacram, Second Vatican Ecumenical Council Instruction on Music in the Liturgy solemnly promulgated on 5 March 1967. Accessed last 4 April 2021 from http://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_instr_19670305_musicam-sacram_en.html Piotr, Roszak. and Sławomir Tykarski. “Popular Piety and Devotion to Parish Patrons in Poland and Spain, 1948–98” Religions 11, 658 (2020): doi:10.3390/rel11120658 Plese, Matthew. “A Catholic Guide to Relics: What Kinds Are There and Why Do We Honor Them?” The Fatima Center. Accessed last 1 March 2020 from https://fatima.org/news-views/catholic-apologetics-58/. __________. “The Importance of Kneeling and Prostrations,” The Fatima Center. last modified June 15, 2020. Accessed last 4 April 2021 from https://fatima.org/news-views/the-importance-of-kneeling-and-prostrations/. Pontifical Council for Culture, Towards a Pastoral Approach to Culture. Promulgated in 1999. Accessed last 4 April 2021 from https://www.vatican.va/roman_curia/pontifical_councils/cultr/documents/rc_pc_pc-cultr_doc_03061999_pastoral_en.html. Ratzinger, Joseph Cardinal. God and the world: believing and living in our time: A Conversation with Peter Seewald. Translated by Henry Taylor. San Francisco, CA: Ignatius Press, 2002. __________. “Sacred Places: The Altar and the Direction of Liturgical Prayer,” The Institute for Sacred Architecture. Accessed last March 31, 2021 from https://www.sacredarchitecture.org/articles/the_altar_and_the_direction_of_liturgical_prayer/. Rosales, Daniel Montoya. “The Influence of the Missionary Heritage on Liturgical Forms.” International Review of Missions, 74, 295 (July 1985): 373-376. https://doi.org/10.1111/j.1758-6631.1985.tb02595.x Sacramentum Caritatis. Post-Synodal Apostolic Exhortation on the Eucharist as the Source and Summit of the Church's Life and Mission, solemnly promulgated by His Holiness Benedict XVI on 22 February 2007. Accessed March 29, 2021 from https://www.vatican.va/content/benedict-xvi/en/apost_exhortations/documents/hf_ben-xvi_exh_20070222_sacramentum-caritatis.html#Actuosa_participatio Sacrosanctum Concilium. Constitution on Sacred Liturgy, solemnly promulgated by His Holiness Pope Paul VI on December 4, 1963. Accessed last 1 April 2021 from https://www.vatican.va/archive/hist_councils/ii_vatican_council/documents/vat-ii_const_19631204_sacrosanctum-concilium_en.html Saunders, William. “Icons and Sacred Images,” Catholic Exchange. Last modified January 19, 2017. Accessed last 4 April 2021 from https://catholicexchange.com/icons-sacred-images-2. Salvador, Ryan. “Some Reflections on Theology and Popular Piety: A Fruitful or Fraught Relationship?” HeyJ 53 (2012): 961–971. Scheuman, Joseph. “Five Truths About the Incarnation,” Desiring God. Last Modified 25 December 2013. Accessed last March 31, 2021 from https://www.desiringgod.org/articles/five-truths-about-the-incarnation. Sheehan, Peter C. “Role of Music in Liturgy.” Academia.edu. Accessed March 31, 2021. https://www.academia.edu/12569062/Role_of_Music_in_Liturgy. Stroik, Duncan G., and Barbara J. Elliott, James Fitzmaurice, et al. “The Church Building as Sacred Place: Beauty, Transcendence & Eternal,” The Imaginative Conservative. Last modified August 13, 2019. Accessed last 4 April 2021 from https://theimaginativeconservative.org/2013/02/the-church-building-as-sacred-place.html. Synod of Bishops XIII Ordinary General Assembly The New Evangelization for the Transmission of the Christian Faith, Instrumentum Laboris" promulgated in 2012. Accessed last March 30, 2021 from http://www.vatican.va/roman_curia/synod/documents/rc_synod_doc_20120619_instrumentum-xiii_en.html. Szylak, Paweł. “Popular Piety: Processions,” The Dominican Friars – England and Scotland. Last modified 14 January 2014. Accessed March 31, 2021. https://www.english.op.org/godzdogz/popular-piety-processions. Theodula and Popular Religiosity. “Liturgy and Popular Religiosity: Historical Perspective,” accessed last 4 April 2020 from https://theologicaldramatics.wordpress.com/popular-religiosity/02-popular-religionreligiosity-and-official-liturgy/notes-mark-francis-csv/ Theodula and Popular Religiosity. “Debosyon.” Accessed last 4 April 2021 from https://theologicaldramatics.wordpress.com/liturgy-popular-piety-religiosity-in-the-magisterium/ Thompson, O.P Augustine. “The Dominican Venia and Kissing the Scapular.” New Liturgical Movement. Last modified 5 July 2008. Accessed March 31, 2021 from http://www.newliturgicalmovement.org/2008/07/dominican-venia-and-kissing-scapular.html#.YGQCrZMzbe0. Appendix: SC- Sacrosanctum Concilium CCC- Catechism of the Catholic Church DPPL- Directory on Popular Piety and the Liturgy YOUCAT- Youth Catechism EG- Evangelii Gaudium

This paper is an exploration of the elements for developing a program of liturgical formation according to the principles and themes indicated in Pope John Paul II’s Dilecti Amici. It is in line with the celebration of the 2019 Year of the Youth, as it endeavors to get to know the youth better in view of ministering to them more effectively. Indicated in the paper is a general overview of the current situation of the youth, highlighting such features as those pertinent to their interests and capacity for liturgical participation. By learning the proper exercise of their ministry and being imbued with the true spirit of the liturgy, they will be able to bring themselves and the people whom they serve to a more devout and fruitful participation in liturgical celebrations. The paper offered an exposition of Pope John Paul II’s Apostolic Letter Dilecti Amici to bring to clearer light his vision for young people in and for the Church and cues that are pertinent and relevant for the liturgical formation of the youth today. Moreover, the paper articulates some considerations and indications for forming young people in and for the liturgy to help them grow spiritually in their formative years and thus equip them with the needed skills and values to make a positive impact on the Church and on the society both now and in their future. References Bacani, T., A Spirituality for Ministry, Manila 2006. Bauerschmidt, F.- Buckley, J., Catholic Theology: An Introduction, Oxford 2017. Catholic Bishops' Conference of the Philippines-Episcopal Commission on Youth (CBCP-ECY) and the Catholic Educational of Association of the Philippines (CEAP), "The National Filipino Catholic Youth Study", Manila 2015. Chupungco, A., "Active Participation," in Pastoral Liturgy: Shepherding God's Flock, ed. G. Diwa, Manila 2013, 29-61. Chupungco, A., "A Definition of Liturgy," in Handbook for Liturgical Studies 1: Introduction to the Liturgy, A.J. Chupungco, Collegeville 2000, p. 3-10. Chupungco, A., "Lay Liturgical Ministries," in Liturgy for the Filipino Church, ed. J. Manabat, Manila 2004, 199-208. Clemens, J., "The Church's Commitment to the Young: From John Paul II to Pope Francis," presented at the International Meeting on World Youth Day (Rio 2013-Krakow 2016) on 10-13 April 2014 at Sassone di Ciampino, Rome, p. 1-17. in <http://www.laici.va/content/dam/laici/documenti/clemens/english/Clemens%20%20the%20Church's%20commitment%20to%20the%20young.pdf.> Episcopal Commission on Catechism and Catholic Education of the Catholic Bishops' Conference of the Philippines, Catechism for Filipino Catholics (CFC), Manila 1997. 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This single and critical case study evaluated a faith-based natural family planning program's salient features using a framework on implementation fidelity. Multiple focus group discussions were conducted, with three groups of stakeholders (n=100), to gather qualitative data on their knowledge and experience of the program. Overall, the findings showed that the program primarily adhered to the essential elements of implementation fidelity, such as content, frequency, duration, and coverage prescribed by its designers. Three lessons were drawn to address some issues that have influenced the degree of fidelity in which the program was implemented. The first is the need to secure adequate and sustained human and financial resources. The second is the need to strengthen its partnership with government and non-government organizations that have provided them with much-needed assistance. Finally, there is also the need to provide extensive training, materials, and support to its service providers to preserve their morale and interest. Other faith-based organizations may hold this case as an indicator of how and why an NFP program works and the extent to which the need for family planning can be met adapted to their local conditions and needs. References Arbuckle, Gerald A. Refounding the Church: Dissent for Leadership. Quezon City: Claretian Publications. 1993. Arevalo, Marcos. "Expanding the Availability and improving the delivery of natural family planning services and fertility awareness education: providers' perspectives. Adv Contracept. Jun-Sep 1997; 13(2-3):275-81. Arévalo, Marcos, Victoria Jennings, and Irit Sinai. "Efficacy of a new method of family planning: the Standard Days Method." Contraception 65, no. 5 (2002): 333-338.Arévalo, Marcos, Irit Sinai, and Victoria Jennings. 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S. “ICF Philippines national demographic and health survey.” Quezon City, Philippines, and Rockville, Maryland, USA: PSA and ICF, 2017. Bamber, John, Stella Owens, Heino Schonfeld, Deborah Ghate, and Deirdre Fullerton. "Effective Community Development Programmes: a review of the international evidence base." (2010). Barden-O'Fallon, Janine. "Availability of family planning services and quality of counseling by faith-based organizations: a three-country comparative analysis." Reproductive health, 14, no. 1 (2017): 57. Baskarada, Sasa. "Qualitative case study guidelines." The Qualitative Report 19, no. 40 (2014): 1-25. Accessed July 25, 2019, from http://www.nova.edu/ssss/QR/QR19/baskarada24.pdf Beaubien, Louis, and Daphne Rixon. "Key performance indicators in co-operatives: directions and principles." Journal of Co-operative Studies 45, no. 2 (2012): 5-15. Booker, Victoria K., June Grube Robinson, Bonnie J. Kay, Lourdes Gutierrez Najera, and Genevieve Stewart. "Changes in empowerment: Effects of participation in a lay health promotion program." Health Education & Behavior 24, no. 4 (1997): 452-464. Breitenstein, Susan M., Deborah Gross, Christine A. Garvey, Carri Hill, Louis Fogg, and Barbara Resnick. "Implementation fidelity in community‐based interventions." Research in nursing & health 33, no. 2 (2010): 164-173. Carroll, Christopher, Malcolm Patterson, Stephen Wood, Andrew Booth, Jo Rick, and Shashi Balain. "A conceptual framework for implementation fidelity." Implementation Science 2, no. 1 (2007): 40. Casterline, J.B., A.E. Perez & A.E. Biddlecom. “Factors Affecting Unmet Need for FP in the Philippines," “Studies in Family Planning, (1997). (3):173-191. Accessed November 02, 2019, from http://www.jstor.org/stable/2137886. Catholic Bishops' Conference of the Philippines. (2011). Guiding Principles of Population Control. Accessed September 27, 2019, from www.cbcponline.net/ Catholic Church. Bishops' Conference of the Philippines. (1992). Acts and Decrees of the Second Plenary Council of the Philippines. Catholic Bishops' Conference of the Philippines. Catholic Bishops' Conference of the Philippines. (1990). A Pastoral Letter on the Population Control Activities of the Philippine Government and Planned Parenthood Association. Accessed November 24, 2019, from cbcponline.net/v2/?p=324. Cleland, John, and Kazuyo Machiyama. "Unmet need for family planning: past achievements and remaining challenges." In Seminars in reproductive medicine, vol. 33, no. 01, pp. 011-016. Thieme Medical Publishers, 2015. Costello, Marilou P., and John B. Casterline. "Fertility decline in the Philippines: current status, prospects." asdf (2009): 479. Creel, Liz C., Justine V. Sass, and Nancy V. Yinger. "Overview of quality of care in reproductive health: definitions and measurements of quality." New Perspectives on Quality of Care 1 (2002): 1-8. Cronin Jr, J. Joseph, Michael K. Brady, and G. Tomas M. Hult. "Assessing the effects of quality, value, and customer satisfaction on consumer behavioral intentions in service environments." Journal of retailing 76, no. 2 (2000): 193-218. Crous, M. "Quality service delivery through customer satisfaction." (2006). D’Arcy, Catherine, Ann Taket, and Lisa Hanna. "Implementing empowerment-based Lay Health Worker programs: a preliminary study." Health promotion international 34, no. 4 (2019): 726-734. Dane, Andrew V., and Barry H. Schneider. "Program integrity in primary and early secondary prevention: are implementation effects out of control?" Clinical psychology review 18, no. 1 (1998): 23-45. David, Clarissa C., and Jenna Mae L. Atun. "Factors affecting fertility desires in the Philippines." Social Science Diliman 10, no. 2 (2014).Accessed August 12, 2019, from jounals.upd.edu.ph/index.php/socialsciencediliman/article/viewFile/4407/3999. Ewerling, F., Victora, C. G., Raj, A., Coll, C. V., Hellwig, F., & Barros, A. J. (2018). Demand for family planning satisfied with modern methods among sexually active women in low-and middle-income countries: who is lagging? Reproductive health, 15(1). (2018): 42. Francisco, J.M. “Letting the Texts of RH Speak for themselves: (Dis) continuity andCounterpoint in CBCP Statements.” Philippine Studies: Historical and Ethnographic Viewpoints, 223. (2015). Accessed October 17, 2019, from www.philippinestudies.net. Franta, Benjamin, Hilly Ann Roa-Quiaoit, Dexter Lo, and Gemma Narisma. "Climate Disasters in the Philippines." (2016). Fehring, Richard Jerome, Mary Schneider, and Kathleen Raviele. "Pilot evaluation of an Internet‐based natural family planning education and service program." Journal of Obstetric, Gynecologic & Neonatal Nursing 40, no. 3 (2011): 281-291. Glickman, Norman J., and Lisa J. Servon. "More than bricks and sticks: Five components of community development corporation capacity." Housing Policy Debate 9, no. 3 (1998): 497-539. Gomez, Fausto, B., OP. “The Role of Priests in Natural Family Planning." Boletin Ecclesiastico de Filipinas, LXXII, (1996): 163. Gribble, James N. "The standard days' method of family planning: a response to Cairo." International family planning perspectives 29, no. 4 (2003): 188-191. Guida, Maurizio, Giovanni A. Tommaselli, Massimiliano Pellicano, Stefano Palomba, and Carmine Nappi. "An overview on the effectiveness of natural family planning." Gynecological Endocrinology 11, no. 3 (1997): 203-219.Hasson, Henna. "Systematic evaluation of implementation fidelity of complex interventions in health and social care." Implementation Science 5, no. 1 (2010): 67. Infantado, R. B. "Main-streaming NFP into the Philippines' Department of Health: opportunities and challenges." Advances in Contraception 13, no. 2-3 (1997): 249-254. Institute for Reproductive Health. Faith-based organizations as partners in family planning: Working together to improve family well-being. Washington, DC: Georgetown University. (2011). Accessed February 11, 2019, from http://www.ccih.org/FBOs_as_Partners_in_FP_Report.pdf. Ledesma, Antonio. J. “All-NFP: A Way Forward.” Philippine Daily Inquirer (2012). Accessed August 04, 2019, from https://opinion.inquirer.net/35848/all-nfp-a-way-forward#ixzz5zAroo0oo Ledesma, Antonio. J. “Al-Natural Family Planning: Going beyond the RH Bill.” Accessed April 15, 2019, from https://archcdo.wordpress.com/ Lundgren, Rebecka, Jeannette Cachan, and Victoria Jennings. "Engaging men in family planning services delivery: experiences introducing the Standard Days Method® in four countries." World health & population 14, no. 1 (2012): 44. Lundgren, Rebecka I., Mihira V. Karra, and Eileen A. Yam. "The role of the Standard Days Method in modern family planning services in developing countries." The European Journal of Contraception & Reproductive Health Care 17, no. 4 (2012): 254-259.Mikolajczyk, Rafael T., Joseph B. Stanford, and Martina Rauchfuss. "Factors influencing the choice to use modern natural family planning." Contraception 67, no. 4 (2003): 253-258. Orbeta, Aniceto., Jr. “Poverty, Fertility Preferences, and Family Planning Practice in the Philippines.” Philippine Journal of Development, 129. (2006). Accessed October 25, 2019, from https://ideas.repec.org/p/phd/dpaper/dp_2005-22.html.July Orbeta, Aniceto Jr. “Poverty, vulnerability, and family size: evidence from the Philippines (No. 68). (2005). Asian Development Bank. Orbeta Jr, Aniceto, and Ernesto M. Pernia. Population Growth and Economic Development in the Philippines: What Has Been the Experience and What Must Be Done? No. 1999-22. PIDS Discussion Paper Series, 1999. Rufo, Aries. “The church pays lip service to natural family planning.” Rappler (2011). Accessed October 01, 2019, from https://news.abs-cbn.com/-depth/12/04/11/church-pays-lip-service-natural-family-planning. Schivone, Gillian B., and Paul D. Blumenthal. "Contraception in the developing world: special considerations." In Seminars in reproductive medicine, vol. 34, no. 03, pp. 168-174. Thieme Medical Publishers, 2016. Seidman, M. "Requirements for NFP service delivery: an overview." Advances in Contraception 13, no. 2-3 (1997): 241-247. Selak, Anne. “What the Church Owes Families.” La Croix International (2020) Accessed October 24, 2020, from https://www.commonwealmagazine.org/what-church-owes-families. Sinai, Irit, Rebecka Lundgren, Marcos Arévalo, and Victoria Jennings. "Fertility awareness-based methods of family planning: predictors of correct use." International family planning perspectives (2006): 94-100. Smoley, Brian A., and Christa M. Robinson. "Natural family planning." American family physician 86, no. 10 (2012): 924-928. Stanford, Joseph B., Janis C. Lemaire, and Poppy B. Thurman. "Women's interest in natural family planning." Journal of Family Practice 46 (1998): 65-72. Tommaselli, G. A., M. Guida, S. Palomba, M. Pellicano, and C. Nappi. "The importance of user compliance on the effectiveness of natural family planning programs." Gynecological endocrinology 14, no. 2 (2000): 81-89. Van de Vusse, Leona, Lisa Hanson, Richard J. Fehring, Amy Newman, and Jaime Fox. "Couples' views on the effects of natural family planning on marital dynamics." Journal of Nursing Scholarship 35, no. 2 (2003): 171-176. Vidal, Avis C. “Faith-based organizations in Community Development. (2001) Accessed January 28, 2020, from www.huduser.org/publications/pdf/faith-based.pdf. Walker, Christopher, and Mark Weinheimer. "The performance of community development systems: A report to the National Community Development Initiative." Washington, DC: Urban Institute (1996). Weldon, Elizabeth, Karen A. Jehn, and Priti Pradhan. "Processes that mediate the relationship between a group goal and improved group performance." Journal of personality and social psychology 61, no. 4 (1991): 555. 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This paper will identify significant roles of Catholic Bishops’ Conference of the Philippines as a critical collaborator with the State. Instead of retribution and legal execution, the leaders of the Church in the Philippines are calling the government to encourage non-retribution-based justice; a non-retaliatory principle based on love, mercy and justice being taught by Jesus. Other than theological and Biblical perspectives to support above key points, multi-disciplinary approaches such as juridical, sociological, psychological, criminal justice and other fields of thought will also be used to explain the relevance of the statement of the Catholic Bishops’ Conference of the Philippines as a willing yet critical cooperator with the affairs of the State. References 1997. Catehism of the Catholic Church. 2nd. Vatican City: Libreria Editrice Vaticana. http://www.vatican.va/archive/ccc_css/archive/catechism/p3s. 2010. “The New American Bible.” Vatican Website. http://www.vatican.va/archive/ENG0839/_INDEX.HTM. Adams & Bastoy. 2010. “Sentenced to Serving the Good Life in Norway.” Time Magazine. July 12. http://content.time.com/time/magazine/article/0,9171,2000920,00.html. Ager, Maila. 2017. “”Pacquiao invokes Bible to defend death penalty.”.” Philippine Daily Inquirer. January 17. http://newsinfo.inquirer.net/863105/ pacquiao-invokes-bible-to-defend-death-penalty. Amnesty International. 2017. “Amnesty International Global Report: Death Sentences and Executions 2016.” Accessed January 2019. https://www.amnesty.org/download/Documents/ACT5057402017ENGLISH.PDF. Angeles, Albert Lee G. 2013. “Wrongful Conviction and the Case for Forensic Evidence in the Philippine Criminal Justice System .” Ateneo Law Journal 1155-1174. Asian Network of People who Use Drugs (ANPUD). 2017. “An open letter to Tim Cook: Immediately remove apps that are promoting war on drugs in the Philippines.” Asian Network of People who Use Drugs (ANPUD). October 10. http://www.anpud.org/an-open-letter-to-apple-ceo-mr-tim-cookimmediately-remove-apps-that-are-promotingwar-on-drugs-in-the-philippines/. Aurelio, Julie. 2017. “Pope lauds parish-based drug rehab: ‘This is the path to take’.” Philippine Daily Inquirer. October 22. Accessed July 6, 2019. https://newsinfo.inquirer.net/939723/war-on-drugs-drug-rehabilitation-drug-killingsextrajudicial-killings-sanlakbay-luis-antoniocardinal-tagle-oscar-albayalde-pope-francis. Bandura, Albert. 1977. Social learning theory. Englewood Cliffs, N.J.: Prentice Hall. Barkan, Steven E. 2012. Criminology: A Sociological Understanding (5th edition). New Jersey: Prentice Hall. Bernas, Joaquin G. 2009. The 1987 Constitution of the Philippines: A Commentary. Quezon City: Rex Bookstore, Inc. Bureau of Corrections. n.d. Bureau of Corrections. Accessed July 6, 2019. http://bucor.gov.ph. Catholic Biishops Conference of the Philippines. n.d. “Catholic Biishops Conference of the Philippines News.” Catholic Biishops Conference of the Philippines Statements. Accessed June 25, 2019. http://cbcpnews.net/cbcpnews/category/statements/cbcp-statements/. _______________ 1998. “Catechism on the Church and Politics.” CBCP Documents. May 11. Accessed January 16, 2019. http://www.cbcponline.org/documents/1990s/1998-church_politics.html. _______________ 1998. CBCP Media Office. May 11. http://www.cbcponline.net/documents/1990s/1998-church_politics.html. _______________ 2017. “CBCP Pastoral Statement on Death Penalty.” CBCP News. March 19. http://cbcpnews.net/cbcpnews/cbcp-pastoral-statementon-death-penalty/. _______________ “Preamble / Constitution.” CBCP Online. Accessed February 17, 2018. http://cbcpwebsite.com/preamble.html. Delaney, Tim. 2016. Classical and Contemporary Social Theory: Investigation and Application. New York: Routledge. Fair Punishment Project. 2016. “Too Broken to Fix: Part I, An In-depth Look at America’s Outlier Death Penalty Counties.” Fair Punishment Project.August. http://fairpunishment.org/wp-content/uploads/2016/08/FPP-TooBroken.pdf. Falcon, Florio R. February 4, 1991. The Separation of Church and State in the Philippine Constitution: A Myth or a Reality? Manila: unpublished thesis presented to the Faculty of Canon Law. Francis. 2017. “Address to participants in the meeting promoted by the Pontifical Council for Promoting the New Evangelization.” Vatican Website. October 11. Accessed July 4, 2019. https://w2.vatican.va/content/francesco/en/speeches/2017/october/documents/papa-francesco_20171011_convegnonuova-evangelizzazione.html. Gould, Jon, Julia Carrano, Richard Leo, and Katie Hail-Jares. 2014. “Predicting Erroneous Convictions.” 99 Iowa Law Review 471 489. Hass, Moloney, Chambliss. 2017. Criminology: Connecting Theory, Research and Practice. London: Routledge. Hill, John Lawrence. 2016. After the Natural Law: How the Classical Worldview Supports Our Modern Moral and Political Values. San Francisco: Ignatius Press. Hontiveros, Romeo. 2016. “What is the true meaning of separation of Church and State?” PagadianDiocese. org . May 26. http://www.pagadiandiocese.org/2016/05/26/what-is-the-true-meaning-ofseparation-of-church-and-state/. John Paul II. 1995. Encyclical Letter Evangelium Vitae. http://w2.vatican.va/content/john-paul-ii/en/encyclicals/documents/hf_jp-ii_enc_25031995_evangelium-vitae.html. _______________ 2000. “Jubillee in Prisons.” Vatican Website. July 9. Accessed January 15, 2019. http://w2.vatican.va/content/john-paul-ii/en/homilies/2000/documents/hf_jp-ii_hom_20000709_jubilprisoners.html. John XXIII. 1963. Pacem in Terris. April 11. http://w2.vatican.va/content/john-xxiii/en/encyclicals/documents/hf_j-xxiii_enc_11041963_pacem.html. Kendall, Diana. 2016. Sociology in Our Times. Boston, MA: Cengage Learning. McCrudden, Christopher. 2008. “Human Dignity and Judicial Interpretation of Human Rights.” The European Journal of International Law 19 (4): 656-657.

The environmental-ecological problem that humanity faces today is believed to be as ‘the ultimate life issue.’Such is the rationale for the study. This research investigates the said issue thru descriptive-historical research. Lonergan’smethod is used as a framework of the study. Lonergan distinguishes four realms of meaning as: (1) common sense, (2) theory, (3) interiority, and (4) transcendence. The investigation covers the gamut of the ecological problem, the causes and origins, the present environmental situation, its encompassing effects, and the different paradigmatic responses to it. The environmental crisis can be traced from how the people’s mindset and cultural attitudes operate in relationto how nature can be used in the pursuit of science, modernization, growth, and progress. The sad state of theenvironmental degradation includes the prevalence of continued deforestation, uncontrolled flooding, topsoil erosion,heavily silted inland waterways, destruction of coral reefs, and various forms of pollution. Amidst the crisis, hope can be seenfrom the moral values and beliefs of Filipinos. Social principles can be transformed into practice through authentic humanfunctioning associated with knowledge and choice. References Boff, L. Cry of the poor, cry of the earth. New York: Orbis Books. Bokenkotter, T. 1992. Dynamic Catholicism: A historical catechism. New York: ImageBooks, 1997. Byrne, B. Inheriting the Earth: The Pauline basis of a spirituality of our time. NewYork: Alba House, 1990. Cajes, P.A. Anitism and Perichoresis: Towards a Filipino Christian Eco-theology ofNature. Quezon City: Our Lady of Angel Seminary, 2002. Cane, B. Circles of hope: Breathing life and spirit into a wounded world.Makati: St.Paul Philippines, 1997. Christiansen, D. & Grazer, W. (Eds). “And God saw that it was good:” Catholic theologyand the environment. Washington: United States Catholic Conference, 1996. Church, A.T. Filipino personality: A review of research and writings. Manila: De LaSalle University Press Monograph Series Number 6, 1986. Church, A.T. & Katigbak, M.S. Filipino personality: Indigenous and cross-culturalstudies. Manila: De La Salle University Press, Inc, 2000. Conn, W. Christian conversion: A developmental interpretation of autonomy andsurrender. New York: Paulist Press, 1986. Dorr, D. Integrated spirituality: Resources for community, peace, justice and theearth. New York: Orbis Books, 1990. ________. The social justice agenda: Justice, ecology, power and the Church.NewYork: Orbis Books, 1991. Enriquez, V.G. From Colonial to Liberation Psychology: The Philippine Experience.Manila: De La Salle University Press, 1994a. _______________. Pagbabangong dangal: Indigenous psychology and cultural empowerment.Philippines: Pugad Lawin Press, 1994b. Gamalinda, E. (Ed.). Saving the earth: The Philippine experience. Manila: PhilippineCenter for Investigative Journalism, 1990. Grace, R.J. The transcendental method of Bernard Lonergan. Retrieved on July 1,2002, from http://pages.sbcglobal.net/rjgrace/lonergan.htm, 2001. Gorospe, V.R. Filipino values revisited. Manila: National Book Store, 1988. Haughey, J.C. The faith that does justice: Examining the christian sources for socialchange. New York: Paulist Press, 1977. Hill, B.R. Christian faith and the environment: Making vital connections. New York:Orbis Books, 1998. Holland, J. & Henriot, P. Social Analysis: Linking faith and justice. Revised andEnlarged Edition. New York: Orbis Books, 1983. Hui, S. Deforestation: Humankind and the global ecological crisis. Retrieved onJune 22, 2002, from http://www.aquapulse.net/knowledge/deforestation.html, 1997. International Commission on J.P.I.C. Manual for promoters of justice, peace andintegrity of creation. Quezon City: Claretian Pulications, 1998. Institute on Church and social Issues. The Philippine National Situationer. QuezonCity: Institute on Church and Social Issues, 1999. Johnson, E. A. Women, earth, and creator spirit. New Jersey: Paulist Press, 1993. _______________. “Losing and finding creation in Christian Tradition,” in Hessel, andR.R. Ruether. (2000). (Eds). Christianity and ecology: Seeking the well-beingof earth and humans. Massachusetts: Harvard University Press, 2000. Lonergan, B.J.F. Introducing the thought of Bernard Lonergan. London: Darton,Longman & Tood, (1973). Lonergan, B.J.F. Method in theology. Canada: Toronto University Press, 1994. McDonagh, S. To care for the earth: A call to a new theology. London: GoeffreyChapman, 1986. McDonagh, S. The greening of the church. New York: Orbis Books, 1990. _______________. Passion for the earth: The christian vocation to promote justice,peace, and the integrity of creation. London: Geoffrey Chapman, 1994. McFague, S. The body of God: An ecological theology. London: SCM Press, Ltd, 1993. Natividad, E.L. Chaos Theory and Theology: Scientific perspectives on Divine action.Unpublished doctoral dissertation, De La Salle University, Manila, 2000. Northcott, M.S. The environment and Christian ethics. Cambridge: Cambridge UniversityPress, 1999. Robbins, O., & Solomon, S. Choices for our future: A generation rising for the life onearth. Tennessee: Book Publishing Company, 1994. Romero, S.E. Changing Filipino values and the re-democratization of governance.In Han Sung-Joo. (1999). (Ed.). Changing values in Asia: Their impact ongovernance and development. Tokyo: Japan Center for International Exchange, 1999. Ruether, R.R. (Ed.). Women healing earth: Third world women on ecology,feminism,and religion. New York: Orbis Books, 1996. ______________. Sexism and God-Talk: Toward a feminist theology. New York: PaulistPress, 1983. Ruether, R.R. The biblical vision of ecological crisis. Retrieved on July 5,2002 from http://www.religion-online.org/cgi-bin/relsearchd. dll/showarticle?item_id=1807, 1978. Ryan, T. Ecology. In Dwyer, J.A. (1994). (Ed). The new dictionary of Catholic socialthought. Collegeville, Minnesota: The Liturgical Press, 1994. Smith, P. What are they saying about environmental ethics? NY/Mahwah, NJ: PaulistPress, 1997. Streeter, C.M. “Aquinas, Lonergan, and the split soul,” Theology Digest, 32, 4, 1985. Swimme, B. Where does your faith fit in the cosmos? Retrieved September 14,2001, in http://www.uscatholic.org/1997/06/cosmos.html, 1997. Time Magazine. Global warming: Feeling the heat. Time Magazine Special Report.9 April 2001. Wenz, D.S. Environmental ethics today. New York: Oxford University Press, 2001. White, L. The historical roots of our ecological crisis. Retrieved on July 5, 2002 inhttp://www.zbi.ee/~kalevi/lwhite.htm, 2002. Utting, P. (Ed.). Forest policy and politics in the Philippines: The dynamics of participatoryconservation. Quezon City: United Nations Research for SocialDevelopment and Ateneo de Manila University Press, 2000. Zimmerman, M.E. (Ed.). Environmental philosophy: From animal rights to radicalecology. New Jersey: Prentice Hall, 1993.

The article is a poststructuralist reading of the discourses on popular religiosity exemplified in the devotion to the Black Nazarene in Quiapo. Popular religiosity is considered the religious expression of the ‘ordinary’ believers in the margins relation to the official hierarchical Church. Poststructuralist interpretation shows how power operates like a thread network where those in the periphery can own their faith: this is described as discourse, an expression of the devotees’ faith and practices. Discourse can be either discursive or non-discursive. When it is discursive, it shows the structures, the faith expressions, organizations and observable elements. When it is nondiscursive, it reveals the resistance, the underlying structures, undercurrent faith beliefs and practices, worldviews and hidden interactions. An examination of the models leads to uncover how the movements of popular religiosity from below find its way towards faith empowerment, life’s meaning and even survival. References BooksCandelaria, Michael R. Popular Religion and Liberation: The Dilemma of Liberation Theology. New York: University of New York Press, 1990. Foucault, Michel. The Archaeology of Knowledge and the discourse on Language. Translated by A.M. Sheridan Smith. New York: Pantheon Books, 1972. _________________. The Birth of the Clinic: An Archaeology of Medical Perception, translated by Alan Sheridan Smith. New York: Pantheon, 1973. _________________. The Order of Things: An Archeology of Human Sciences, unidentified collective translation New York: Pantheon, 1971. _________________. The Archaeology of Knowledge and the discourse on Language. Translated by A.M. Sheridan Smith. New York: Pantheon Books, 1972. _____________. Discipline and Punish: The Birth of the Prison. New York: Random House Inc., 1977. _____________. Madness and Civilization: A History of Insanity in the Age of Reason. London:Random House Inc., 1965. _____________. The History of Sexuality: An Introduction, Volume 1. Translated by Robert Hurley. New York: Vintage Books, 1990 _____________. “Two Lectures.” Critique and Power: Recasting the Foucault/Habermas Debate. Translated by Michael Kelly. Cambridge: The MIT Press, 1998. Galilea, Segundo. The Challenge of Popular Religiosity. Quezon City: Claretian Publications, 1988. Raas, Bernard. Popular Devotions. Manila: Divine Word Publications, 1992. Articles Bouritius, G.J.F. “Popular and Official Religion in Christianity: Three Cases in the 19th Century Europe”, Official and Popular Religion: Analysis of a Theme for Religious Studies. Edited by Pieter Hendrik Vrijhof and Jacques Waardenburg.New York: Mouton Publishers, 1979 Frijhoff, M. “Official and Popular Religion in Christianity: The Late Middle Ages and Early Modern Times (13th-18th Centuries)”, Official and Popular Religion: Analysis of a Theme for Religious Studies, edited by Pieter HendrikVrijhof and Jacques Waarddenburg. New York: Mouton Publishers, 1979. Internet Sources Catechism of the Catholic Church On-line Version: http://www.vatican.va/archive/ENG0015/_INDEX.HTM Catholic Bishops’ Conference of the Philippines. Catechism for Filipino Catholics.1997. Manila: ECCCE Word and Life Publications. On Line Version: https://chermercado.files.wordpress.com/2012/09/cfc-cbcp.pdf Defending the Bride. Proof that Catholics clearly teach to worship only God and not to worship Mary in http://www.defendingthebride.com/ma3/only18.html. Inquierer.net. Traslacion 2018 attracts 4million Black Nazarene Devotees in http://newsinfo.inquirer.net/958747/traslacion-2018-attracts-4-million-black-nazarene-devotees-black-nazarene-pnp-quiapo-metro-feast-traslacion-devotees. Manila Reviews, Devotion to the Black Nazarene, A Pastoral Understanding. MinorBasilica of the Black Nazarene Website, 2018 in http://www.quiapochurch.com/devotion-to-the-black-nazarene-a-pastoral-understanding/.

Today, Philippine society is confronted by different types of social problems that require solidarity with the poor, marginalized groups, and nature. In this regard, what can Filipino theologians do to address these challenges? Carlito “Karl” Gaspar, in thinking theologically, proposes to rediscover the precolonial Filipino spirituality to address the social issues. For Gaspar, precolonial Filipino spirituality is a transformative-oriented spirituality and inherently Maka-Diyos, Maka-Tao, Makakalikasan (For God, People, Nature). Gaspar argues that reclaiming the roots of our connection with precolonial spirituality could lead us towards developing solidarity with the poor, with marginalized groups, and with nature. Analyzing Gaspar’s The Masses Are Messiah: Contemplating the Filipino Soul (2010) as resource dissipation, this paper is an invitation to explore precolonial Filipino spirituality as a source to transform power structures. The paper is divided into five parts: First, the paper gives a brief introduction to the life and work of Karl Gaspar. Second, the paper offers an overview of Gaspar’s book, The Masses Are Messiah. Third, the paper discusses Gaspar’s transformative spirituality. Lastly, the paper advances the precolonial Filipino spirituality as a potential source for a holistic model of Filipino spirituality, especially for Filipino Pentecostal spirituality. Therefore, Filipino Pentecostal spirituality becomes meaningful, useful, and relevant in the Philippine context. References “Black Nazarene statue draws 800,000 Philippine Catholics to procession in Manila,” South China Morning Post, January 9, 2019. https://www.scmp.com/news/asia/southeast-asia/article/2181294/black-nazarene-statue-draws-800000-philippine-catholics. (accessed January 10, 2019) “Human Flourishing Project Brief Paper 1,” TearFund UK, February 2016. https://learn.tearfund.org/~/media/files/tilz/research/01_deanedrummond_a_theological_commentary_humanflourishing.pdf. (accessed January 20, 2019). “Philippines: Over five million join 'Black Nazarene' procession,” Independent Catholic News, 2019. https://www.indcatholicnews.com/news/36325. Originally published in Agenzia Fides, http://www.fides.org/en/news/65356-ASIA_PHILIPPINES_Over_5_million_pilgrims_at_the_Black_Nazarene_feast. (accessed January 20, 2019. “Religion Prevails in the World,” Gallup International, 2019. http://gallup-international.bg/en/Publications/2017/373-Religion-prevails-in-the-world. (accessed January 20, 2019). Amit, Miguel Angelo B. “Exposing Hypocrisy: Rizal’s Critique of the Philippine Religious Culture and Bulatao’s Split-level Christianity,” Talisik: An Undergraduate Journal of Philosophy, Vol. 3, No.1, (date not indicated): 4-19. Arguillas, Carolyn O. “Tribute to Mindanao’s Karl Gaspar: 3 awards in one month,” 2017. http://www.mindanews.com/top-stories/2017/09/tribute-to-mindanaos-karl-gaspar-3-awards-in-one-month/. (accessed January 19, 2019). Batara, Jame Bryan. “Overlap of religiosity and spirituality among Filipinos and its implications towards religious prosociality,” International Journal of Research Studies in Psychology Vol. 4 No. 3, (2015): 3-21. Benavidez, Doreen A. ‘Pentecostalism and Social Responsibility, Prospects and Challenges for the Ecumenical Movement in the 21st Century’ Insights from the Global Ecumenical Theological Institute, No. 12, (Geneva, Globalethics.net, 2016), 171-178. http://www.globethics.net/documents/4289936/13403236/GE_Global_12_web.pdf. (accessed December 28, 2018). Buenafe, Christian B. “Foreword” in The Masses Are Messiah: Contemplating the Filipino Soul. Quezon City: Institute of Spirituality in Asia Publications, 2010. Bulatao, Jaime C. Split-level Christianity. Manila, Ateneo de Manila University Press, 1966. Bulatao, Jaime C. Phenomena and Their Interpretation: Landmark Essays 1957-1989. Manila: Ateneo de Manila, 1966. Calano, Mark Joseph. (2015), ‘The Black Nazarene, Quiapo, and the Weak Philippine State,’ Kritika Kultura Vol. 25, (2015):166-187. Clifton, Shane. ‘Pentecostals and Ecology – part 1,’ Pentecostal Discussion Blog, May 2005. https://scc.typepad.com/scc_faculty_pentecostal_d/2006/05/pentecostals_an.html. (accessed January 23, 2019). Clifton, Shane. “Preaching the ‘Full Gospel’ in the Context of Global Environmental Crises.” in The Spirit Renews the Face of the Earth: Pentecostal Forays in Science and Theology of Creation, edited by Amos Yong, 117-34. Eugene, OR: Pickwick Publications, 2009. Cornelio, Jayeel S. Philippines beyond clichés: ‘Catholic country’ New Mandala, 2018. https://www.newmandala.org/beyond-cliches-catholic-country/. (January 11 2019). Drum, Mary Therese. “Women, Religion and Social Change In The Philippines: Refractions of the Past in Urban Filipinas' Religious Practices Today, School of Social Inquiry,” PhD. diss. Deakin University, Geelong, Australia, 2001. https://dro.deakin.edu.au/eserv/DU:30023597/drum-womenreligionandsocial-2001.pdf. (accessed January 20, 2019). Faysaleyyah, Abdullah, et. al. Organized Chaos: A Cultural Analysis of Quiapo, Unpublished paper https://www.academia.edu/3684663/Organized_Chaos_A_Cultural_Analysis_of_Quiapo_in_the_Philippines. (accessed January 20, 2019). Gasch-Tomás, José L. “The Hispanization of the Philippines. Spanish Aims and Filipino Responses,” 1565–1700, European Review of History: Revue européenne d'histoire, Vol. 19, No. 3, (2012): 452-453. Gaspar, Karl. The Masses Are Messiah: Contemplating the Filipino Soul. Quezon City: Institute of Spirituality in Asia Publications, 2010. Homes, Peter R. “Spirituality: Some Disciplines Perspectives,” in A Sociology of Religion, eds. Kieran Flanagan and Peter C. Jupp, England, Ashgate Publishing Company, 2007. Kärkkäinen, Veli-Matti. in Toward A Pneumatological Theology: Pentecostal and Ecumenical Perspectives on Ecclesiology, Soteriology, and Theology of Mission, ed. Amos Young, USA: University of America, 2002. Kärkkäinen, Veli-Matti. “Are Pentecostals Oblivious to Social Justice? Theological and Ecumenical Perspectives,” Missiology: An International Review, Vol. 29, No. 4 (2001): 417–431. Kees, Waaijman, Spirituality: Forms, Foundations, Methods. Leuven: Peeters Publishers, 2002. Kees, Waaijman. “Spirituality, A Multifaceted Phenomenon: Interdisciplinary Explorations”, in Studies in Spirituality, Vol. 17, (2017): 1-113. Lacal, Marlon A, Torre, Edicio G. and Miranda, Dionisio M., Spirituality as Interdisciplinary Phenomenon: The Philippine Setting. Quezon City: Institute of Spirituality in Asia Publications, 2011. Lacsa, Jose Eric M. “Integral Eucharist: a way to bring about Environmental Awareness,” 2018. https://www.dlsu.edu.ph/wp-content/uploads/pdf/conferences/arts-congress-proceedings/2018/acp-04.pdf. (accessed January 20, 2019). Matienzo, Rhochie Avelino “The Quiapo Leap: A Kierkegaardian Reading of the Religious Experience of the Black Nazarene Popular Devotion,” Kritike: An Online Journal of Philosophy, Vol. 10, No. 2, (2016): 29-43. Matienzo, Rhochie Avelino E. “Kierkegaard in Quiapo! An Existential Look at the Quiapo Black Nazarene Popular Religious Experience,” Kritike: An Online Journal of Philosophy, Vol. 10, No. 2, (2016):43-71. https://www.kritike.org/volume-10-2.html. (accessed January 20, 2019). Odchigue, Randy J.C. “Emancipating Religion from Religion: Reflections on the Contribution of Karl Gaspar,” This article was read at the Damdaming Katoliko sa Teolohiya (DaKaTeo) – Catholic Theological Society of the Philippine General Assembly Conference in October 16-17, 2017 held at St. Vincent School of Theology Quezon City, Philippines. Paris, Janella. “Things to know about the Feast of the Black Nazarene,” Rappler, 2019. https://www.rappler.com/newsbreak/iq/220515-things-to-know-about-feast-black-nazarene>, (accessed January 20, 2019). Piscos, James Loreto C. “Poststructuralist Reading of Popular Religiosity in the Devotion to the Black Nazarene in Quiapo,” Scientia: The International Journal on Liberal Arts, Vol. 7, No. 2, (2018): 101-115. Ramirez, Robertzon and Galupo Rey. “Black Nazarene devotees leave 43 trucks of trash after traslacion,” The Philippine Star, January 11, 2019. https://www.philstar.com/nation/2019/01/11/1883990/black-nazarene-devotees-leave-43-trucks-trash-after-traslacion#XDXKiDbdSywXfCBt.99. (accessed January 20, 2019).Sadje, Hadje C. “Reinventing Pentecostal Prophetic Ministry in the Philippines,” Pentecostals and Charismatic for Peace and Justice, 2018. https://pcpj.org/2018/03/18/reinventing-pentecostal-prophetic-ministry-in-the-philippines/. (accessed January 20, 2019). Tallman, Matthew. “Pentecostal Ecology: A Theological Paradigm for Pentecostal Environmentalism” in The Spirit Renews the Face of the Earth: Pentecostal Forays in Science and Theology of Creation, ed. Amos Yong, Eugene, OR: Pickwick Publications, 2009..Tan, Michael T. “Translating Quiapo,” Inquirer Net: Philippine Daily Inquirer, January 10, 2013. https://opinion.inquirer.net/44593/translating-quiapo#ixzz5iKQ4i6LO. (accessed March 16, 2019). Tejedo, Joel A. The Church in the Public Square: Engaging our Christian Witness in the Community. Baguio City, Sambayanihan Publishers, 2016. Yabot, Homer. “The Development of the Filipino Spirituality Scale,” Presented at the DLSU ARTS Congress October 2018, at De La Salle University-Manila, Philippines. https://www.researchgate.net/publication/328040686_The_Development_of_the_Filipino_Spirituality_Scale. (accessed March 13, 2019). Waaijman, Kees. Spirituality: Forms, Foundations, Methods: Studies in Spirituality, Supplement 18 Translated by John Vriend. Leuven: Peeters Publishers, 2003.

This study seeks to gain an understanding of Orlando Cardinal Quevedo’s written communications about the task and ministry of peacemaking in the conflict-ridden Northern Mindanao region. Given the recent signing of the Bangsa Moro Organic Law as the highly expected solid basis for a peaceful and prosperous Mindanao, it is timely to look back and pay a closer attention to the key role that he played as a peace advocate. To achieve this end, it organized and conducted a content analysis of his extensive writings about peace and its demands. Findings show that his words, firmly rooted in the conflict’s historical past and yet open to the realities of the present, encompassed and helped disclose his practical wisdom, consensus-driven approach, and Catholic perspectives of its underlying challenges and imperatives. The lessons and insights that were uncovered may serve as a grounded recipe for those who would follow in his footsteps to learn and re-appropriate in a hopefully not an unending task and ministry of peacemaking in today’s world. References Abreu, L. M. 2008. Ancestral domain–the core issue. Moro Reader, 56. Holbrooke, R. 2007. Preface to Peacemakers in Action: Profiles of Religion in Conflict Resolution. Edited by David Little. Tenenbaum Center for Interreligious Understanding. Cambridge University Press. Allen Nan, S., Mampilly, Z.C and Bartoli, A. 2001. Peacemaking: From Practice to Theory. Volume 1. Praeger. Bacongco, Kieth. 12 February 2010. "Buliok 7 years after the war: Painful imprints still linger". Available online at MindaNews. Brady, C., Agoncillo, O., Butardo-Toribio, M. Z., Dolom, B., & Olvida, C. V. 2013. Improving natural resource governance and building peace and stability in Mindanao, Philippines. Livelihoods, natural resources, and post-conflict peacebuilding. Clark, J. 2008. Philosophy, Understanding and the consultation: a fusion of horizons. British Journal of General Practice 2008 January 1; 58 (546): 58-60. doi: [10.3399/bjgp08X263929] Available online at https://www.ncbi.nlm.nih.gov/pmc/articles/PMC2148246/ Congar, Y-M. 1972. Reception as an Ecclesiological Reality. Concilium (GB), 77, 43-68. David, R. Duterte’s Language-Games Philippine Daily Inquirer, Public Lives August 19 2018 Available @inquirerdotnet David, R. A. 2003. The causes and prospect of the southern Philippines secessionist movement (Doctoral dissertation, Monterey, California. Naval Postgraduate School). De Jesus, Edilberto C. Birthing the Bangsa Moro Autonomous Region. Philippine Daily Inquirer, November 03, 2018. Available at inquirerdotnet. Estranero, D. E., Santos, A. C., and Neri, A. B. 2007. The Road to Resolving the Conflict in the South. Rotary Club of Pasay Central. Fernandez, Pablo O.P. 1979. History of the Church in the Philippines (1521-1898) Metro Manila: National Book Store . Gadamer H-G. 2004. Truth and Method. 2nd revised ed. London: Continuum International Publishing Group. Gowing, P. G., & Robert, D. M. 1974. The Muslim Introduction: Irresistible Forces, Immovable Objects. The Muslim Filipinos. Peacemakers in Action: Profiles of Religion in Conflict Resolution (Edited by David Little. (Cambridge University Press: 2007). Iqbal, Mohagher. Peace Talk: Malaysia and Its Role in the GPH-MILF Peace Process. Available online at www.mindanews.com Fraenkel Jack R &. Wallen, Norman E. 2013. How to Design and Evaluate Research in Education (McGraw-Hill Inc., 2013), 472. Gallardetz, Richard The Reception of Doctrine: New Perspectives, from Authority in the Roman Catholic Church, Edited by Bernard Hoose (Ashgate, 2002), 95-114.] Hayudini, E.S. Learning from the MOA-ADhttp://m.ateneo.edu/sites/default/files/attached-files/5LearningFromMOAAD_0.pdf Jayawardena, Shanil, OMI, Interview with Cardinal Orlando B. Quevedo. 16th February 2014 General House, Rome. Available at https://www.omiworld.org/interview/cardinal-orlando-b-quevedo-omi/ Kuma, Chetan Track-Two Initiatives of Nationally-Led Peace Processes: The Case of the Philippines. Available online at Luga, A. R. (2002). Muslim Insurgency in Mindanao, Philippines. Army Command and General Staff College Fort Leavenworth KS; Makabenta, Yen Malaysia’s Role Should be explained. Available online at https://www.manilatimes.net/malaysias-role-should-be-explained/177169/ McBrien, R. 2003. 101 Questions & Answers on the Church. Paulist Press. Mercado, E., OMI, and Cardinal Quevedo: A Prophet in Mindanao Published February 22, 2014. Available at https://www.rappler.com/.../47815-philippines-orlando-quevedo-cardinal- Mindanao Myers, D. 1994. Exploring Social Psychology, McGraw-Hill, Inc. Ong, J. T., Mendoza, M. B., Jovita, F. G., Orpilla, B. C., Fernandez, D. F. D., Lorenzo, G. R. H. and Fajutagana, S. C. (2009, March). Water for Peace. In Symposium on the Application of Geophysics to Engineering and Environmental Problems Society of Exploration Geophysicists. Rosario-Braid, Florangel The Lessons of the Philippine Peace Process. Available on line at http://www.muslimmindanao.ph/peace_process/the%20lessons%20of%20the%20phil%20peace%20process.pdf Stephens, M. 2016 Mindanao: The Long Journey to Peace and Prosperity Paul D. Hutchcroft (Ed). Anvil Publishing Inc. Thomas Thangaraj, M. The Common Task: A Theology of Christian Mission, Abingdon Press, Nashville, 1999 Vermeer, Paul & van der Ven, Johannes A.Students’ Moral Consciousness, Journal of Empirical Theology 15 (2002), 54-75. Vitug, M. 2004. A Peacemaker on Mindanao, Newsweek. Available online atwww.newsweek.com/peacemaker-mindanao-168784

Inculturation emerged as a result of paradigm shifts in the missionary outlook of the Church necessitated by a heightened sense of culture, especially the plurality of cultures. This outlook saw culture as a tool for the transmission of the Gospel message to different frontiers. In view of this, dialogue with culture has passed from being an exception to the rule to becoming normative. Inculturation is a complex process, which must be undertaken gradually and critically. Overall, it aims to incarnate the Gospel in every culture by maintaining a healthy balance between tradition and progress. In this paper, the method of inculturation that is highlighted is the one developed by Charles Kraft and Anscar Chupungco known as “dynamic equivalence,” which seeks to build a “communicational bridge” between the Gospel message and human experience. This paper, therefore, embarks upon the discussion of faith-culture dialogue, keeping in mind Church’s efforts to proclaim the message of the Gospel: first, by first tracing the historical development of Inculturation, highlighting the Church’s disposition towards faith culture dialogue; second, by discussing the nature and dynamics of inculturation, focusing on its essential characteristics; and lastly, delineating the process of inculturation, which underscores dynamic equivalence as method. References Acevedo, Marcelo S.J., Inculturation and the Challenge of Modernity. Rome: Pontifical Gregorian University, 1982. Alberigo, Giuseppe “The Announcement of the Council: From Security of the Fortress to the Lure of Quest,” in History of Vatican II, 1 Announcing and Preparing Vatican II: Toward a New Era in Catholicism, ed. Giuseppe Alberigo and Joseph A. Komonchak. Maryknoll, NY: Orbis. 1-54. Aleaz, K.P. “The Theology of Inculturation Re-Examined,” Asia Journal of Theology 25, 2 (2011):232. Amalorpavadass, D.S. “Indian Culture. Integrating Cultural Elements into Spirituality” in Indian Christian Spirituality ed. By D.S. Amalorpvadass, Bangalore: NBCLC, 1982, 100. Arbuckle, Gerard A. “Christianity, Identity, and Cultures: A Case Study” The Australasian Catholic Report (January, 2013): 41-43. Arbuckle, Gerard Earthing the Gospel: An Inculturation Handbook for the Pastoral Worker. Maryknoll, New York: Orbis Books, 1990. Arevalo, Catalino “Inculturation in the Church: The Asian Context,” Landas 25 (2011): 83-134. Arrupe, P. 1978, “Letter to the Whole Society on Inculturation” Aixala (ed.) 3, 172-181. Barnes, Michael SJ, Theology and the Dialogue of Religions. Cambridge: Cambridge Unviersity Press, 2002. Bevans, Stephen SVD. “Revisiting Mission as Vatican II: Theology and Practice for Today’s Mission Church” Theological Studies 74 (2013): 26. Chupungco, Anscar. “Two Methods of Liturgical Inculturation: Creative Assimilation and Dynamic Equivalence” in Liturgy for the Filipino Church: A Collection of Talks of Anscar J. Chupungco, OSB given at the National Meeting of Diocesan Directors of Liturgy (1986-2004), ed. Josefina M. Manabat, SLD. Mendiola. Manila: San Beda College, Graduate School of Liturgy, 2004. 18-33. Chupungco, Anscar Liturgies of the Future: the Process and Methods of Inculturation. Collegeville Minnesota: A Pueblo Book, 1989. Chupungco, Anscar. “Liturgy and Inculturation,” East Asian Pastoral Review 18 (1981): 264. Costa R.O. (ed.) One Faith, Many Cultures: Inculturation, Indigenization, and Contextualization. Maryknoll: NY Orbis, 1988. Chupungco, Anscar in “Liturgy and Inculturation,” East Asian Pastoral Review 18 (1981): 264. De la Rosa, Rolando V. Beginnings of the Filipino Dominicans: History of the Filipinization of the Religious Orders in the Philippines, Revised Edition. Manila: UST Publishing House, 1990. De Mesa, Jose M. Why Theology is Never Far from Home. Manila: De La Salle University Press, Inc., 2003. Eilers, Franz-Josef. Communicating Between Cultures: An Introduction to Intercultural Communication. Fourth Updated Edition. Manila: Logos, Divine Word Publication, 2012. Federation of Asian Bishops’ Conferences, Resource Manual for Catholics in Asia: Dialogue. Thailand: FABC-OEIA, 2001. Follo, Francesco “Inculturation and Interculturality in John Paul II and Benedict XVI.” Retrieved 5 February 2014 from http://www.oasiscenter.eu/articles/interreligious-dialogue/2010/03/29/inculturation-and-interculturality-in-john-paul-ii-and-benedict-xvi quoting Ratzinger’s speech during the 25th anniversary of the John Paul II Institute for Studies on Marriage and Family, 11 May 2006. Genero, Bartolome. ed. Inculturazione della fede: Sagi Interdisciplinarii. Naple: Edizioni ehoniane, 1981. Gorski, John F. M.M., “Christology, Inculturation, and Their Missiological Implications: A Latin American Perspective,” International Bulletin of Missionary Research 28, 2 (2004): 61, Javier, Edgar G. SVD, Dialogue: Our Mission Today. Quezon City: Claretian Publication and ICLA Publications, 2006. Jeremiah, Anderson “Inculturation: A Sub-Altern Critique of K.P. Aleaz’ ‘Indian Christian Vedanta,’ The Asia Journal of Theology 21, 2. (October 2007): 398-411. Kraft, Charles H. Christianity in Culture: A Study in Biblical Theologizing in Cross-Cultural Perspective. New York: Orbis Books, 1980. Kroeger, James, H., “The Faith-Culture Dialogue in Asia: Ten FABC Insights on Inculturation,” oletin Eclesiastico de Filipinas 85, 870 (2009): 7-28. Masson, Joseph ‘L Église ouverte ser le monde’in NRT, 84 (1962) 1038. Mercado, Leonardo N. Inculturation and Filipino Theology, Asia Pacific Missiological Series 2. Manila: Divine Word Publication, 1992. Mercado, Leonardo N. Elements of Filipino Theology. Tacloban City, Philippines: Divine Word University, 1975. Mitchell, Nathan “Culture, Inculturation, and Sacrosanctum Concilium,” Worship 77, 2 (March 2003): 171-181. Pietrzak, Daniel Interculturality and Internationality: A Utopia or a Constructive Tension for a Franciscan Missiology? Retrieved September 9, 2014 from http://www2.ofmconv.pcn.net/docs/en/general/miscon06_india/Interculturality%20and%20Internationality%20%20a%20utopia%20or%20a%20constructive%20tension%20for%20a%20Franciscan%20Missiology.pdf Radcliffe, Timothy. “Inculturation,” Review for Religious (Sept – Oct 1994): 646-657. Schreiter, Robert. “The Legacy of St. Francis Xavier: Inculturation of the Gospel Then and Now” East Asian Pastoral Review 44 (2007): 17-31. Schreiter, Robert J. Constructing Local Theologies. Maryknoll, New York: Orbis Books, 1993. Shorter, Aylward Toward a Theology of Inculturation. Eugene, Oregon: Wipf and Stock Publishers, 1999. Stanley, Brian. “Inculturation: Historical Background, Theological Foundations and Contemporary Questions,” Transformation 24, 1 (January 2007): 21-27. Timoner, Gerard F. “Intercultural Theology as a Way of Doing Theology” in Philippiniana Sacra XLI, 121 (January-April, 2006): 75-46. Timoner, Gerard. “Theology of Inculturation: A Critical Appraisal,” Philippiniana Sacra XL no. 119 (2005): 322-325. Ustorf, Werner “The Cultural Origins of Intercultural Theology” Mission Studies 25 (2008): 229-251. Wijsen, Frans “Intercultural Theology” Exchange 30, 3 (2001): 222-230.

This paper aims to present the unifying force brought by a Marian devotion to two towns located in two places with different circumstances in Philippine Church history. In the spiritual geography of the religious orders in the Philippines, the parishes of Bataan were administered by the Dominicans since 1588 while the parishes of Bulacan were administered by majority by the Augustinians since 1572. La Virgen Milagrosa del Rosario del Pueblo de Orani grew as a Marian devotion that has gathered pilgrims in many years. The image was brought to Bataan and eventually completed the triumvirate of Dominican patrons with Abucay being devoted to St. Dominic de Guzman in 1588 and Samal being devoted to St. Catherine of Siena in 1596. When Orani was separated to be an independent parish in 1714, the devotion grew further. Then, between the 1700s to the 1800s, a brown-skinned image of the Virgin and the Child Jesus was discovered along the riverbanks of Hagonóy, Bulacan, under the Augustinians at the other side of the Manila Bay. This image was very similar to Orani's La Virgen Milagrosa, which in turn would be recognized as Nuestra Señora del Santisimo Rosario de Hagonóy. Though a Dominican-propagated devotion, this local rosary devotion and the image grew in this town with various traditions such as Marian poetry and the promotion of the Block Rosary movement. Orani's image would later on be further venerated not only in Bataan but in the neighboring provinces. Though Hagonóy can be found farther East from Bataan and Pampanga, the rosary devotion in this town seemed a visage of the Bataan patroness. By 1942, the fall of Bataan caused Bataeños to travel to Hagonóy and settling in the western barrio of the town. This was eventually named Sto. Rosario in honor of the Virgin of the Rosary. There the Bataeños saw their patroness in the image of the discovered Nuestra Señora del Santisimo Rosario de Hagonóy. The circumstances of the relations between the people of the two towns resulted in the establishment of the parish of Sto. Rosario, Hagonóy in 1952. Further propagation of these two devotions allowed for the recognition of both Marian devotions by their dioceses and by the Holy See. Orani's image was granted a canonical coronation in 1958. Eventually, the church of Orani was granted the titles diocesan shrine in 2004, an affiliate of the Papal Basilica of Santa Maria Maggiore in 2012 and a minor basilica in 2019. The devotion to Nuestra Señora del Santisimo Rosario de Hagonóy, on the other hand, was granted an episcopal coronation also in 2019. The impact of the local Marian devotion in these two towns became a way to unite the Catholic faithful, like a link of the beads of the rosary which identify the country as “Pueblo amante de Maria.”

One should not overlook the fact that Asia is a home to humanism, atheism, and secularism. In the 18th-20th century, atheism, communism and other forms of western liberalism and humanistic ideology had taken their roots in several Asian societies. In recent history, various forms of secular worldview, humanistic, atheistic, communistic, agnostic, etc. have also found their niche in the Philippines. Hence, we set out this study to probe the extent of secularization in the Philippines today and from there, to draw some challenges it poses to the future of Asian theology and Christianity. The first part of this article will tackle the answer on the first question presented. I will be a presenting both a theoretical and empirical representations in the macro, meso, and micro level for us to examine the phenomenon of secularization. It is to help the readers to investigate how this phenomenon is manifested empirically among the Filipino youths. On the second part of the paper, I will draw some challenges which secularization poses to the future of theology and Christianity in Asia. This study hopefully will modestly contribute to the configuration of an Asian paradigm of theology that proffers some perspectives in helping individuals, communities and society to envision and live out the contingencies of their faith in the future. References Abinales, Patricio N. and Donna J. Amoroso. State and Society in the Philippines. Oxford: Rowman & Littlefield Publishers, 2005 Athyal, Jesudas. ed. Religion in Southeast Asia: An Encyclopedia of Faiths and Cultures. Oxford: ABC-Clio, 2015. Asad, Talal. Formation of the Secular: Christianity, Islam, Modernity. Stanford: Stanford University Press, 2003. __________. Genealogies of Religion. Baltimore: The John Hopkins University Press, 1993. Barrett, David B., Todd M. Johnson, and Peter F. 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Towards a Filipino Christian Eco-theology of Nature. Quezon City: Our Lady of Angel Seminary, 2002. Capucao, Dave. Religion and Ethnocentrism. Leiden/New York: Brill, 2010. Capucao, Dave and Rico Ponce. “Secularization and Spirituality from a Theoretical and Empirical Perspective,” in Secularization and Spirituality: Issues, Challenges, and Opportunities. Quezon City: Institute of Spirituality in Asia. 2016. Casanova, Jose. Public Religions in the Modern World. Chicago: University of Chicago Press, 1994. (2006). “Rethinking Secularization: A Global comparative Perspective” in Hedgehog Review, Vol. 8, 2006. Collins, Pat. Basic Evangelization. Dublin: The Columba Press, 2010. Cosmides, Leda, and John Tooby. “Neurocognitive Adaptations Designed for Social Exchange,” in David M. Buss, ed. The Handbook of Evolutionary Psychology. Hoboken: Wiley, 2005. Damasio, Antonio. Descartes’Error. Emotion, Reason, and the Human Brain. New York: Putman, 1994. David, Pablo Virgilio. “Secularization and Evangelization, Taking the Cue from Pope Benedict XVI” in Javier, E. ed. Mission in the Context of Fundamentalism and Secularization. Religious Life Asia. Vol. 13, No. 4, Quezon City: Institute of Consecrated Life in Asia, 2011. Davie, Grace. Europe: The Exceptional Case: Parameters of Faith in the Modern World. London: Dartman, Longman, and Todd, 2002. __________. “Believing without Belonging: Is This the Future of Religion in Britain?” in Social Compass. Vol. 37, No. 4, 1990. Dobbelaere, Karel. “Secularization Theories and Sociological Paradigms” in Social Compass. Vol. 31, Nos. 2-3, 1984. __________. “Secularization” in Encyclopedia of Religion and Society. De. W. Swatos. Hartford Institute for Religion Research, http://hirr.hartsem.edu/ency/Secularization.html Eisinga, Robert Nicolaas and Peer Scheepers. Etnocentrisme in Nederland. Dissertation. Nijmegen: Catholic University of Nijmegen, 1989. Gauchet, Marcel. 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Previous studies contend that Philippines is still a ‘collectivist’ society (Cf. Hofstede Center; Cukur et al. 2004:613-634). In this collectivist or community-oriented society, individualism is not something that is highly valued. Being ‘individualistic’ is often associated to being narcissistic, loner, asocial, selfish, etc. However, one may ask whether the youth in the Philippines are not spared from this insidious culture of individualism, notwithstanding the seemingly dominant collective and communitarian character of the society. Although the overwhelming poverty is still the main problem in the Philippines, where according to Wostyn (2010:26) “only the wonderland of movies gives some respite to their consciousness of suffering and oppression”, the Filipino youth of today are also exposed to the consumeristic values of the ‘city’ and are not spared from the contradictions and insecurities posed by the pluralistic society. They are citizens of an increasing social and cultural pluralism characteristic of many liberal societies. Is it possible that individualism may also exist within this culture, especially among the younger generation? Is individualism slowly creeping in as caused by their exposure and easy access to modern technology, to higher education, mobility, interactions with other cultures, etc. Would this individualistic tendency have any influence on their religious beliefs, especially their belief on salvation? What would be the implications and challenges of these findings to the families in the Philippines? These are the questions we wish to answer in this study. 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