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This study explores various aspects of Filipino folk religion, with a special focus on Roman Catholicism. Using both fieldwork and existing literature, the author examines the significant cultural contexts and social values that shape religious practices in the Philippines. By analyzing the interrelationships between emotional and ceremonial components of these practices, the research seeks to highlight the complexities of contemporary Filipino religious identity.
Hiya and Other Misinterpreted Filipino Values Hiya is another concept indigenous to the Filipinos, and it is literally translated as " shame. " This interpretation of hiya is inadequate because it does not consider the other meanings of the word in different circumstances and form. Armando Bonifacio said that nakakahiya (embarrassing) is different from napahiya (placed in an awkward position) and ikinahihiya (be embarrassed with someone). Zeus Salazar also said that there are internal and external aspects of hiya. Foreign scholars have captured only the external aspect. The more appropriate translation of hiya is not " shame, " but " sense of propriety. " For Western psychologist Charles Kaut, utang na loob is " debt of gratitude. " This definition identified the utang (debt) only, ignoring the other concepts related to loob such as sama ng loob, kusang loob, and lakas ng loob. Utang na loob became convenient in perpetuating the colonial status of the Filipino mind. For Enriquez, reciprocity maintains the image of colonizer as benefactor. When utang na loob is looked at in the Filipino context, it becomes not " debt of gratitude " but " gratitude / human solidarity. " It is not a big a burden as " debt " is because in the Filipino culture of interpersonal relations, there is always the opportunity to return a favor. It is not obligatory in the immediate future; it could be fulfilled in the next generation. It binds a person to his/her home community.Pakikisama is another Filipino value that has been misinterpreted by foreign psychologists. For Frank Lynch (1961), it is maintaining " smooth interpersonal relations by going along with the majority; conformity. " For Enriquez, though, it is just one
One of the struggles faced by man is to find the meaning of his life. The branch of psychology that deals with this aspect is existential psychology. Within existential psychology Victor Frankl (1985) theorized that man can find meaning in life in three ways. These are namely: " (1) by creating a work or doing a deed; (2) by experiencing something or encountering someone; and (3) by the attitude we take toward unavoidable suffering " (p.133). In line with this the researcher aimed at understanding how San Pedro Calungsod find meaning in life through Frankl's (1985) assumptions and identify what are its implications to the Filipino youth of today as they face different challenges in life. Through literature review the researcher discovered that the saint found meaning in life in the light of Frankl's (1985) theory by having a firm decision about his vocation in life grounded in faith; through the inspiration of his superior Fr. Diego Luis de San Vitores, S.J.; and by accepting unavoidable suffering not in a subjective but in a holistic way, for the benefit of many. Such ways of finding meaning in life challenges the youth to strive for their dreams and vocations as they face problems in education; for parents to be an experience of love to their children, for them to find meaning in life through their (parents) inspiration and may reject vices and wrong notions of sexuality; lastly for the youth to confront unavoidable problems not in a subjective way clinging to drugs, alcohol, smoking, premarital sex and gadgets but in a holistic way considering the good of others so that they may not lead themselves to suicide.
Cornelio, Jayeel. 2008. “New Paradigm Christianity and Commitment-formation: The Case of Hope Filipino (Singapore).” In Abby Day, ed., Religion and the Individual: Belief, Practice, Identity, 65-77. Aldershot: Ashgate Book Abstract: What does religion mean to the individual? How are people religious and what do their beliefs, practices and identities mean to them? The individual's place within studies of religion has tended to be overlooked recently in favour of macro analyses. Religion and the Individual draws together authors from around the world to explore belief, practice and identity. Using original case studies and other work firmly placed in the empirical, contributors discuss what religious belief means to the individual. They examine how people embody what religion means to them through practice, considering the different meanings that people attach to religion and the social expressions of their personal understandings and the ways in which religion shapes how people see themselves in relation to others. This work is cross-cultural, with contributions from Asia, Europe and North America. Contents: Introduction, Abby Day; Part I Belief: Cultural intensification: a theory for religion, Douglas Davies; Speaking personally: women making meaning through subjectivised belief, Janet Eccles; Young people's spirituality and the meaning of prayer, Sylvia Collins-Mayo; Who are the believers of religion in China?, Xiaowen Lu, Richard O'Leary and Yaojun Li. Part II Practice: New paradigm Christianity and commitment-formation: the case of Hope Filipino (Singapore), Jayeel Serrano Cornelio; A peaceable common: gathered wisdom from exemplar Muslim and Christian peacemakers, Kevin S. Reimer, Alvin C. Dueck, Joshua P. Morgan and Deborah E. Kessel; Autonomous conformism – the paradox of entrepreneurial Protestantism. Spring harvest: a case study, Rob Warner; Social vs. spiritual capital in explaining philanthropic giving in a Muslim setting: the case of Turkey, Ali Çarkoglu. Part III Identity: Development of the religious self: a theoretical foundation for measuring religious identity, David M. Bell; Accommodating the individual and the social, the religious and the secular: modelling the parameters of discourse in 'religious' contexts, Peter Collins; Religion and the individual: a socio-legal perspective, Russell Sandberg; Freedom in chains: religion as an enabler and constraint in the lives of gay male Anglican clergy, Michael Keenan; Religious identity and millenarian belief in Santo Daime, Andrew Dawson; Index. About the Editor: Dr Abby Day is based at the University of Sussex, UK. Reviews: 'This volume brings together a significant set of reflections on the meaning of religion for the individual as well as society. In doing so it makes a timely and valuable contribution to our understanding both of individualizing tendencies within religion, and of appropriate theoretical and methodological responses to that shift.' Professor Linda Woodhead, Director AHRC/ESRC Religion and Society Programme, Lancaster University, UK
2020
It seems that most people, especially students, at this day and age have been so engrossed with the offers of worldly offers: Technology, Modernization, Commercialism, Social Media, and countless things which seem to feed the hunger for a convenient existence. This research endeavored to unfold the Spiritual realm of people towards the sacred journey towards holiness in imitating Jesus Christ. Qualitative research particularly Interpretative Phenomenology design was employed in this study. Purposive sampling was employed from which fifteen (15) informants participated. Data were gathered by interviewing the informants. The interview was voice recorded. Most of the informants were spiritually inclined and for them to become Christ is a life-long journey, a mission and a vocation. This research concludes that every human person can become like Christ or Alter Christus, regardless of belief and disposition.
Journal of Youth and Theology, 2017
Philippine Social Science Journal, 2020
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.
The Dogma Synthesis Paper aims to analyze the Church’s Dogmatic teachings in the 500 years of history of Filipino Catholicism. The paper is divided into four parts, under the heading of Filipino basic prayer of Sign of the Cross (Sa Ngalan ng Ama, at ng Anak, at ng Espiritu Santo) and Hail Mary (Aba Ginoong Maria). This is to show that Filipinos first introduction to Catholic Faith is through learning these two basic prayers. Each Chapter is dedicated to different historical era of Filipinos and each chapter will discuss its relationship to a specific Dogmatic field. The first chapter deals with the early Filipinos belief and its Christianization through the effort of Spanish missionaries. The first chapter covers Trinity, Creation, and Eschatology. The second chapter discusses the Spanish Era and World Wars. This chapter treats the Filipinos developing understanding of Christ and Sacraments and sacramentals beginning from Spanish era up to the emergence of war. The third chapter discusses the Philippine Church after the Second Vatican Council. It now enters the emergence of charismatic community in the Philippines in the 60s and the rise of revolution in the 80s. The third chapter dwells on Pneumatology and Ecclesiology. The chapter four deals with Filipinos’ love to the Virgin Mother of God. The chapter discusses the “why” of this love and the fruits of it: Images and Devotions.
Philippine Studies: Historical and Ethnographic Viewpoints (Special Issue: Filipino Catholicism), 2014
PSHEV vol 62 no 3–4 (2014) Table of Contents Jayeel S. Cornelio Guest Editor's Introduction (attached here) ARTICLES David T. Buckley Catholicism’s Democratic Dilemma: Varieties of Public Religion in the Philippines Jose Mario C. Francisco, SJ People of God, People of the Nation: Official Catholic Discourse on Nation and Nationalism Coeli Barry Women Religious and Sociopolitical Change in the Philippines, 1930s–1970s Manuel Victor J. Sapitula Marian Piety and Modernity: The Perpetual Help Devotion as Popular Religion in the Philippines Deirdre de la Cruz The Mass Miracle: Public Religion in the Postwar Philippines Josefina Socorro Flores Tondo Sacred Enchantment, Transnational Lives, and Diasporic Identity: Filipina Domestic Workers at St. John Catholic Cathedral in Kuala Lumpur Jayeel S. Cornelio Popular Religion and the Turn to Everyday Authenticity: Reflections on the Contemporary Study of Philippine Catholicism Julius Bautista and Peter J. Bräunlein Ethnography as an Act of Witnessing: Doing Fieldwork on Passion Rituals in the Philippines Paul-François Tremlett Urban Religious Change at the Neoliberal Frontier: Notes toward a Spatial Analysis of a Contemporary Filipino Vernacular Catholicism RESEARCH NOTES Adrian Hermann The Early Periodicals of the Iglesia Filipina Independiente (1903–1904) and the Emergence of a Transregional and Transcontinental Indigenous-Christian Public Sphere Victor L. Badillo, SJ American Jesuit Prisoners of War, 1942–1945 BOOK REVIEWS Grace Liza Y. Concepcion Julius J. Bautista's Figuring Catholicism: An Ethnohistory of the Santo Niño de Cebu Isabel Consuelo A. Nazareno Romeo B. Galang Jr.'s A Cultural History of Santo Domingo Arjan P. Aguirre Lukas Kaelin's Strong Family, Weak State: Hegel’s Political Philosophy and the Filipino Family
This book, based on extensive original research, examines the nature of Catholicism in the contemporary Philippines. It shows how Catholicism is apparently flourishing, with good attendance at Sunday Masses, impressive religious processions and flourishing charismatic groups, and with interventions by the Catholic hierarchy in national and local politics. However, focusing in particular on the beliefs and practices of young people, the book shows that young people are often adopting a different, more individualised approach to Catholicism, which is frequently out of step with the official position. It considers the features of this: a more personal and experiential relationship with God; a new approach to morality, in which right living is seen as more important than right believing; and a critical view of what is seen as the Catholic hierarchy's misguidedness. The book argues that this reinterpreting of religion by young people has the potential to alter fundamentally the nature of Catholicism in the Philippines, but that, nevertheless, young people's new approach involves a solid, enduring commitment and a strong view of their own Catholic, religious identity.
This chapter focuses on the ethnographic research approach that we researchers become a member of church community, the first part briefly describes ethnography Routine, Thoughts and Emotions where the main method is observation. The second part discusses the data collection methods: participant observation, formal discussion, interview, and document analysis. The third part describes the case, field setting, informants, and field relationships. As a result the subject's shows a big difference in their behavior, thoughts and emotions shown through positive approach, effective communication, and good cooperation among members, a peaceful, orderly, and interactive community has formed within the church, positively influencing the young apostolic Church members.
Relations between Religions and Cultures in Southeast Asia, 2009
In this paper the author tries to show that the introduction of Roman Catholicism to the Philippines has effected two fundamental influences, viz., Westernization (in terms of Hispanization and later Americanization), which enables the native Filipinos to see and gradually adopt a different culture, and syncretism, where the sacred and the profane are blended, that is to say, the Filipino indigenous rituals and practices are made compatible to Catholicism. The author likewise tries to argue that folk Catholicism is in general the Filipino way of expressing religion as a way of life. "
Religions, 2021
This paper argues for the appreciation of Filipino folk religiosity as part of cultivating authentic faith expressions among Filipinos. It presents historical, anthropological, sociocultural, and theological views on significant folk religious groups, traditions, and practices in the Philippines, including but not limited to the millenarian movements and popular Catholic feasts. Despite the varied influences and variegated Philippine culture, folk religiosity among Filipinos can be generalized as a syncretic blending of pre-colonial beliefs with the Catholic faith. As an academic and practicing Catholic, the researcher explores the folk religious elements present in the development of the millenarian movements, the unique faith expressions and influences behind folk Catholic feasts and celebrations, and probes deeper into the meaning of ordinary faith expressions. Coming from his own experiences and insights, he refers to previous scholarly works in discussing how spirituality or reverence to the sacred is inherently embedded in the folk religious ways, how the cultural Filipino traits manifest in the religious practices and vice versa, and how folk spirituality enables the expression of deep cultural and personal Christian faith experience. In conclusion, he maintains that millenarian movements are valid faith expressions that also celebrate independence and Filipino identity; traditional festivals and religious rites are the locals’ unique way of authentically expressing their faith, and; preserving folk religions and folk religiosity among Catholics is beneficial for engendering the growth of the faithful and the development of religion. A clear sense of folk religiosity is elemental in reappropriating religious dogmas and doctrines as the church and the faithful continuously study, dialogue, and fully experience life in the pursuit of approaching authenticity in faith, beliefs, and religions.
Journal for The Study of Religions and Ideologies, 2019
In this article, I proposed a framework as a means of catechesis in the light of current realities facing Filipino Catholics. In the sacrament of confirmation, those confirmed are called to a full commitment to the gospel lifestyle since it is the completion of the Holy Spirit's gift begun in baptism, characterized by taking on the task of witnessing, even if it entails "sacrifice in the Spirit." To become effective witnesses to the gospel, Christians should develop personal knowledge, awareness, and experience of Christ. In the Philippines, both PCP II (para. 16) and NNCDP (para. 326) claim that many Catholics are “exteriorly” sacramentalized but never adequately catechized. This scenario sparked within me to investigate the situation with the goal of coming up with a modest framework aimed at helping Religion Teachers, Catechists, and Church personnel to instruct confirmands and the confirmed to a lively celebration of faith. This article utilized the exploratory res...
Philippine Sociological Review (Special Issue: Sociology of Religion), 2014
This is the introduction Manuel Sapitula (University of the Philippines) and I co-wrote for the PSR special issue on the sociology of religion.
Asia Pacific Journal of Multidisciplinary Research, 2019
This study aimed at understanding the concept of holiness (kabanalan in Filipino) from the perspective of 50 selected Filipino young professionals along with the contributing factors which helped them in obtaining such understanding though a simple qualitative research. This research also aimed at exploring whether the Catholic Bishops’ Conference of the Philippines (CBCP) definitions of kabanalan still persist at present. From the data gathered, it was discovered that four out of the six definitions of kabanalan from the CBCP are still persisting today. The data implies that kabanalan is manifested in three distinct yet interrelated aspects namely, nakatuon sa Diyos (directed towards God), pagpapakatao (being human) and aspetong panrelihiyon (religious aspect). In addition, the participants were able to identify that aside from their education (kahalagahan ng edukasyon) other contributing factors which helped them understand kabanalan, were, buhay pamilya (family life), aspetong panrelihiyon (religious aspect), and sariling paglinang (selfenlightenment). Moreover, this implies that Filipino young professionals adhere to the Filipino way of theologizing by rooting from their personal experiences in the family, education, religion and personal quest in understanding the faith.
Zeitschrift für Missionswissenschaft und Religionswissenschaft, 2021
The quincentenary of the Catholic Church in the Philippines is a testimony to the Christian mission’s value. This study explores the various perspectives on faith and the Catholic Church in the Philippines by elaborating the 1) Christianization of the Philippines, 2) Religious Articulations of Filipino Youth, 3) Basic Ecclesial Communities, and 4) Tracing God’s Presence and the Christian Mission. It aims to unravel the salience of religion among Filipinos, the embedment of Christian faith in culture and society, and its various articulations in modern times. The paper concluded that the commemoration of the 500 years of Christianity continues to challenge the Filipino Catholics to lead lives of heroic love and become modern witnesses to the love of Christ.
Religions: A Scholarly Journal, 2014
In this article, Levy Lara Lanaria oulines a religious sociology of the Philippines. The author begins by stressing the holistic dimension and the centrality of inter-personal relationships within the Filipino society. He then analyzes some key-concepts underlying the image that Filipino society has of itself, including kapwa and loob. He finally revisits and reinterprets them in the light of the Catholic conception of man as the image of God and of Trinitarian theology.
This study aimed at understanding the concept of holiness (kabanalan in Filipino) from the perspective of 50 selected Filipino young professionals along with the contributing factors which helped them in obtaining such understanding though a simple qualitative research. This research also aimed at exploring whether the Catholic Bishops’ Conference of the Philippines (CBCP) definitions of kabanalan still persist at present. From the data gathered, it was discovered that four out of the six definitions of kabanalan from the CBCP are still persisting today. The data implies that kabanalan is manifested in three distinct yet interrelated aspects namely, nakatuon sa Diyos (directed towards God), pagpapakatao (being human) and aspetong panrelihiyon (religious aspect). In addition, the participants were able to identify that aside from their education (kahalagahan ng edukasyon) other contributing factors which helped them understand kabanalan, were, buhay pamilya (family life), aspetong panrelihiyon (religious aspect), and sariling paglinang (self- enlightenment). Moreover, this implies that Filipino young professionals adhere to the Filipino way of theologizing by rooting from their personal experiences in the family, education, religion and personal quest in understanding the faith.
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