The virtue is not in suffering

While many tend to glorify suffering, people who experience it will surely disagree. Having tasted the worst in life, so far, I can attest to this.

Yet, the belief in the virtue of suffering has been embedded in the psyche of Filipinos for centuries. More so, that there are also efforts to perpetuate such conviction for reasons only known to perpetrators. Some take suffering as a pass to heaven. Others look at sufferings as trademark of the followers of Christ. There are denominations that associate or even expect their clergy to undergo the process inevitably. Church members fondly call their pastors manugpangabudlay. An Ilonggo term which connotes hardship and difficulties.

Countries with colonial past, where religion is used in conquest are most vulnerable to this fate. Like the case of the Philippines. Historians note how colonizers integrate religion into their subjugation scheme. From feudalistic to capitalist systems, religion plays a big role in domestication of the subjects. In the context of the Philippine, as pointed out by nationalist historians, while the sword was used in conquest, the cross pacified resistance. The blessedness of poverty, mourning, oppression and persecution as taught in the church make people accept their fate, with relief, expectant of the future reward.

The belief in the virtue of suffering is more evident during Lenten season. Most often, crucifixion and death have been given emphasis in the observance. This can be attributed to the prevalent notion that the cross has salvific power. Redemption has been closely associated with pain and suffering. While Easter is considered the cornerstone of Christian faith, in practice people put emphasis on crucifixion.

Interestingly, attempts have been done by church authorities to dissuade rituals of self-inflicted pain and suffering in holy week celebration. Clergy, of various affiliations, consistently highlights the significance of resurrection in Lenten sermons and teaching. Still, it has not penetrated yet to the Filipino psyche. Filipinos are very much predisposed to suffering, according to Archbishop Emeritus Oscar Cruz. “The Church can only do so much to highlight the importance of Easter among Filipinos because suffering and poverty as well as the love for children are already deeply rooted in Philippine culture,” he noted.

While working on this series of Lenten reflections, I remember the article of a Filipino Jesuit priest. It was published after the execution of three Filipinos abroad convicted of drug-related offense. Fr. Manoling V. Francisco contends that suffering is not virtuous, but love is. Suffering is not even redemptive per se. The love underlying the pain makes it salvific.

Does it negate then the impact of the sufferings of Jesus? Not really. Fr. Francisco qualifies his point: “Jesus’ physical torment and emotional anguish do not redeem us; his willingness to suffer for his convictions and out of love for us is that which saves.” You might be interested to read his article, in the April 3, 2011 edition of Philippine Star, When suffering becomes a virtue.

State of the Philippine Education

Graduation rites are almost everywhere in the Philippines. As we share the jubilation of graduates and respective families, let us likewise reflect on the state of the Philippine Educational System.

Reviewing my decade long paper on this topic, I find the framework still relevant, particularly the concepts on what education should be. With updated data from some current links, a comparison on what it is now will make us see the gap or the problem.

In most countries of the world, there is a widespread acceptance of the principle that education is a fundamental human right. The Universal Declaration of Human Rights (Article 26) states that everyone has the right to education. The 1987 Philippine Constitution recognizes education as basic right of every Filipino. Enshrined in the Article XIV is the mandate for the protection and promotion of the right of all citizens to quality education at all levels and the appropriate steps to be taken to make education accessible to all.

The same constitution relates education and nationalism. Section 3 of the aforementioned Article states that all educational institutions shall inculcate patriotism and nationalism, foster love of humanity, respect for human rights, appreciation of the role of national heroes in the historical development of the country, teach the rights and duties of citizens.

This nationalist oriented educational philosophy is expected to develop an enlightened and nationalistic citizenry imbued with democratic ideals, unselfish in their commitment to serve the national community, and proud of being a Filipino.

The third concept points to the role of education as change agent. Education is expected to transform individuals and institutions, systems or structures. Human nature has the tendency to satisfy vested interest at the expense of others. As society develops, the tendency has been institutionalized resulting to a system dominated by a conglomeration of power-hungry cliques. Taking advantage of the passivity caused by innocence or ignorance of the less privileged, they perpetuate a system of control and maneuver the course of events to suit their designs and caprices.

An educated person is one who has undergone the process of conversion within. Such change is expected to radiate in the society. As he/she moves out of the shell and actively contribute to the affairs of the community, transformation takes place. To borrow the words of Sr. Mary John Mananzan, the process of change involves “people steeped in a culture of silence to break through this barrier to a self expression and self assertion that is necessary in the transformation of society where the few decide for the many.”

Finally, education is akin to development. It brings new knowledge, ability and skills in continuous technological, managerial and organizational improvement. Subsequent economic growth is expected in a community or society of educate people. Moreover, education helps build an atmosphere conducive to development. As educated persons are assumed to respect law and order and foster relationships.

Given the assumptions above vis-à-vis the statistics placing the Philippines among highest literacy status, we can safely expect to see developments in the lives of Filipinos.

Present reality, however, shows otherwise. Details in the next blog

The EDSA mystery remains unspoiled

This is the last of the series of reflections during the 25th Anniversary of the historic EDSA Revolution in the Philippines on February 25, 2011. Still relevant as the Christendom celebrates Lent.

The spirit of EDSA lives on. Its cathartic power continues to provide relief and refreshes hope. The over arching and encompassing spirit cannot and will never be domesticated. Its mystery remains unspoiled, not completely unfold.

Twenty five years after, the mystery of EDSA has not been fully unfold. Analysts from various socio-political persuasions attempted to explain the event. Some had to come up with new concepts as EDSA Revolution departed from any of the standard categories. While new testimonies from living participants came out every year, they just shed light to understand the pattern of events and contributing factors. But the mystery still remains.

EDSA bloodless Revolution defied logic. For how can you explain this phenomenon: “When guns and tanks of a dictator melted before the flowers held out by priests and nuns, by millionaires’ sons and squatters’ daughters, by ordinary men and women and by young and old alike; when… a new day was ushered in by ordinary Filipino common tao who rose to heroic heights that won the admiration of the whole world…” The quoted description was that of Jorge Lorredo, Jr. in his article “Four Days that changed History” published in Bulletin Today exactly 25 years ago, as cited by Douglas J. Elwood in his book, Philippine Revolution.

Incidentally, I saw the book few days ago before the 25th EDSA Anniversary while cleaning my shelve. It was given as graduation gift from the College of Theology, Central Philippine University in March 1990. I was supposed to graduate in 1984 when the call to respond to the needs of times compelled me to join the Filipino people’s struggle against dictatorship. My political conversion took place while doing pastoral ministry to political detainees in Camp Delgado. Raised up in seemingly apolitical environment, my primary motivation was to witness for Christ. Ironically, I found myself converted to their commitment, dedication, courage and strong resolve in the service of people. Thereafter, commenced my fulltime solidarity work with the Filipino masses until the mystery of EDSA Revolution.

“The hand of God was there…” was the explanation of the late Dr. Quintin Doromal, former PCCG commissioner & president of Siliman University. Quoted by his friend Douglas Elwood in the book, Doromal, an Ilonggo leader, was a witness to the event, having joined his old friend Fidel Ramos at Camp Crame and stayed there with him throughout those critical anxious hours. Indeed, God acts through people, as surely as he speaks through people, and that he uses the sometimes complex interconnection of human forces to serve his larger purposes.

Relating the mystery of EDSA to our Lenten reflections, St. Paul in his epistle aptly describes the life of Jesus: "Who, being in very nature God, did not consider equality with God something to be used to his own advantage; rather, he made himself nothing by taking the very nature of a servant, being made in human likeness. And being found in appearance as a man, he humbled himself by becoming obedient to death - even death on a cross!" (Philippians 2:5-8 NIV)

The over arching and encompassing spirit of EDSA lives on!

This post is the second to the last series of reflections during the 25th Anniversary of the historic EDSA Revolution in the Philippines on February 25, 2011. Still relevant as the Christendom celebrates Lent.

Like Lent, nobody can domesticate the EDSA Revolution. Even the so called EDSA heroes cannot claim exclusive right to the historical and mystical event in the Philippines. For the spirit of EDSA is inclusive. It is above all and encircles all.

What happened in EDSA 25 years ago reflects the truism of systems theory. Much of the systems theory grew out of the business management literature. According to Cleland and King (1972), several factors have contributed to the development of the systems theory and the system analysis into a distinct field. These factors included new ways of viewing cost efficiency, new management techniques, and the era of the computer.

The key concepts of the systems theory are wholeness, relationship, and homeostasis. Wholeness implies that the product of interaction by the elements within the system is greater than the additive sums of the separate parts. The concept of relationship asserts the importance of the pattern and structure of elements in the system, equally important as the elements themselves. Homeostasis, which is the tendency of the physiological system of higher animals to maintain an environment of organized stability even when its natural function or condition has been disrupted, suggests that most living systems seek a balance to maintain and preserve the system.

The beauty of systems theory is represented by the rainbow. While there are only three primary colors (red, yellow, blue) there is a multiplication of colors when these link, interact, and overlap. Try to separate one from the other, and the beauty of rainbow is gone. So with EDSA. It is a culmination of respective struggles participated in by the basic masses who since time immemorial always take the lead as they are ones affected.

Then comes various sectors of diverse orientation, status, political and ideological leanings, colors and shapes. Youth, professionals, church people, businessmen and women, government officials, military and others. All have contributed their share in shaping the Philippine history. Try to isolate one, and the beauty of the event is gone.

Such inclusive spirit should have been the character of Christians in their attitude towards others. As this is exemplified by Jesus the Christ. His teachings and actions consistently abhor exclusivist attitude. Biblical accounts reveal some of his skirmishes with bigots during his time. In fact, the Gospel of Mark attributes Jesus’ altercation with the temple leaders in Jerusalem as the final blow leading to his arrest and subsequent execution. “On reaching Jerusalem, Jesus entered the temple courts and began driving out those who were buying and selling there. He overturned the tables of the money changers and the benches of those selling doves, and would not allow anyone to carry merchandise through the temple courts. And as he taught them, he said, “Is it not written: My house will be called a house of prayer for all nations. But you have made it ‘a den of robbers.” The chief priests and the teachers of the law heard this and began looking for a way to kill him, for they feared him, because the whole crowd was amazed at his teaching. (11: 15-18)

Ted Grimsrud in his blog, Jesus’ Death and the Powers: Religious Exclusivism, has an interesting post on Jesus encounter with religious bigots.

Remembering the cathartic power of EDSA Revolution

The previous post marks the merging of my blog from other site. Today’s article is the first of the series of reflections during the 25th Anniversary of the historic EDSA Revolution in the Philippines on February 25, 2011. It is still relevant as the Christian world celebrates Lent this year.

Lent in the Christian tradition, as Wikipedia explains, is the period of the liturgical year from Ash Wednesday celebrated last March 9 to the Easter Sunday on April 24. The traditional purpose of Lent is the preparation of the believer for the annual commemoration during Holy Week of the Death and Resurrection of Jesus the Christ. It is a period of 40 days of prayer, repentance, almsgiving, fasting and abstinence.

Considered as one of the major liturgical seasons of the Roman Catholic Church, Lent is celebrated by other Christian denominations including Protestant groups. Although the calculation of forty days vary according to respective traditions. It has reference to the experience of Jesus before the beginning of his public ministry where he spent forty days of fasting in the desert enduring temptation, according to the Synoptic gospels.

But the number forty has long been universally recognized as an important number. Its frequency and the uniformity of its association has been associated with a period of probation, trial, and chastisement. For it points to the action of grace (5), leading to and ending in revival and renewal (8). This is certainly the case where Forty relates to a period of evident probation. But where it relates to enlarged dominion, or to renewed or extended rule, then it does so in virtue of its factors 4 and 10, and in harmony with their signification.

Among the Biblical references are the forty days of Moses on Mount Sinai with God (Exodus 24:18); the forty days and nights prophet Elijah spent walking to Mount Horeb (1 Kings 19:8); the forty days and nights of rain in the great flood of Noah (Genesis 7:4); the forty years of the wandering in the desert by the Hebrew people to reach the Promised Land (Numbers 14:33); the forty days reprieve for the city of Nineveh to repent as prophesied by Jonah (Jonah 3:4).

The spirit of EDSA lives on. Its cathartic power continues to provide relief and refreshes hope. The over arching and encompassing spirit cannot and will never be domesticated. Its mystery remains unspoiled, not completely unfold.

These three insights summarized my reflections on the 25th Anniversary of People Power. For the past weeks, it preoccupied my mind as past involvements flashbacked in my memory. EDSA recollections and learnings was the focus of my media activities. From radio and CATV programs to academic discussion. In my Live CATV show over CPU Channel, I invited past activists from various sectors who were participants to the pre EDSA struggles. We sponsored a University Forum for consciousness raising and internalization of the celebration.

Cathartic power

Nobody will ever deny that EDSA Revolution had provided relief to wounded and bruised nation, captive for decades by an abusive rule. Although debates over extent of healing still looms, it does not diminish the magical power of the historic event. I continue to experience this power while recalling my half a decade involvement in people’s struggle in the local context as part of the national call. Inevitably, haunting past events involving comrades, friends and the basic masses characterized the slow and painful process undertaken until that victorious day.

The feeling of gratitude to God for my survival and the thoughts of my contribution in shaping the history has been cathartic. Although my involvement pales in comparison to the intensity and period suffered by nameless and countless faces. The cathartic power of EDSA also refreshes my hope to attain full recovery from lingering illness. Chronic heart ailment, compounded by nerve disorder, has constrained my active life of service for more than a year now. The delay of complete healing makes me vulnerable to discouragement and depression. But recalling EDSA Revolution gives me new drive to conquer, if I will not give in to despair.

Why can’t I move mountains?

My sickness has given me sufficient time to rest, pray, meditate, read the bible, reflect and, of course, blog. All the wonderful experiences my previous hectic schedule deprived me. I find inspiration from these, which subsequently strengthen my faith. Inner renewal takes place in my life, almost every day.

During the critical period, when bed ridden, the bible became my constant companion. It continues to be, giving new insights and inspiration, no matter how many times I go over books, chapters and verses. Literally or symbolically, the scripture provides me relief, guidance, assurance, and strength.

I cannot count the frequency of revisiting the Gospel. So much so, at times, I found myself on the actual scene of the encounters of Jesus with harsh realities of life. It was not difficult for me to realize his frustration with established, exclusivist religious structure and leadership and the skirmishes that follow. Likewise, the consequent effect of stirring the hornet of exploitative system which takes its toll on his life and ministry. I understand the jubilation of his followers and the tensions created by the triumphant entry leading to his crucifixion. The inevitable price of standing for the way, the truth and the life. I can easily identify with his concern for the poor, the deprived, the oppressed. My social work experience and involvement in the people’s struggle during the dark years of dictatorial rule in our country made me sensitive to the situation.

I tried to literally follow his teachings on forgiveness, loving one’s enemies. Though difficult at first, I enjoyed its soothing effect to my soul. Even his teaching on refraining from worries about the cares of the world including the daily needs is feasible. Although not all the expected provision came, I continued to follow his teachings literally. Whereas before, skipping daily maintenance due to lack of resources made me panic. Now, I take it as part of my healing process. Of course, at times my heart complains when deprived for weeks of the medicine. But I have to assure it that all things will work together for good until I can find means to purchase the tablet.

Yes, I can attest that the teachings of Jesus are relevant, feasible and worthwhile. But I stumbled on some things. Foremost, is his teachings on faith on Mark 11:22-24: "Have faith in God,' Jesus answered. 'I tell you the truth, if anyone says to this mountain, "Go, throw yourself into the sea," and does not doubt in his heart but believes that what he says will happen, it will be done for him. Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours."

Many times I tried but failed. I could not even move my health condition into another level, no matter how I applied suggestions on the power of faith or mind or a combination of both. Still I know the promise stands true. Meanwhile, I find refuge on the belief that the fullness of time will soon come. The delay is part of God’s preparation for future ministry.

KATIPAN Hall: A multi- faceted testament

True to its meaning, KATIPAN has become a symbol of solidarity among pastors. It bespeaks of the realization of collective faith and action (Katumanan sang Tingob nga Pagtoo kag binuhatan). A such, Katipan has galvanized our relationship. It even boasted the morale of pastors who have been stereotyped to be always in the receiving end. In fact, the *CPBC leadership were surprised when the project was presented to them, for approval, as donation without condition. Of course, not a few had raised their eyebrows questioning our capacity to sustain the project. Even engineers who volunteered their labor could not help but smile upon learning our start up budget.

Like the boy in the parable of the feeding of multitude, our initiative, though viewed with reservation, soon gained support. Touched by our commitment to share meager means, other organizations followed suit. Soon the spark got the fire burning. The Pastor Kids’ commitment to develop the Camp Higher Ground was rekindled. They did not only give donation but took charge of the floor tiling. Women’s group, Baptist Men and Youth likewise contributed their share, as well as churches and related academic institutions and hospitals. Provincial Kasapulanans, individual members and even government officials also responded to the appeal. The Gilopez Kabayao Foundation showed support by making our association the beneficiary of their concerts. Pastors abroad sent their contribution. Rev. Danilo Borlado mobilized the church in Hongkong to shoulder the painting cost. Funds surplus even completed the construction of basketball court beside the edifice. But the bulk of the donation came from pastors.

As previously mentioned, KATIPAN Hall was not merely another successful infrastructure project. It has become a spiritual warfare in reclaiming the legacy of the Camp Higher Ground as icon of serenity, spirituality and renewal. Its presence has attracted other organizations to resume retreats, seminar, conferences and other religious activities.

But there is more to the Katipan legacy. It has brought our association to the door step of the CPBC leadership and politics. Of course, there are pastors who have been in the mainstream of politics in our denomination. Some already identified with a particular group or block. There was even a time when our group that participated in the people’s struggle during the dark years of dictatorial rule in our country established alliances with leaders in Negros. Later, such alliance dominated the CPBC politics, sustained by new leaders and some members of our group. The rest refrained from politics, some maintain independence while others formed another block or aligned with young progressive pastors. However, seldom does our association, as a whole, directly participate in the politics.

Things have changed because of the Katipan project. There was a shift in my stand to advocate a moratorium for pastors to leave the CPBC politics to lay leaders and focus in our association. Every time we were confronted with difficulties in sustaining the project, I recalled the culprit. The leadership flaw, as manifested in the rescindment of the Board in their approval of Pastors Kids management of the Camp on flimsy ground. We could not have experienced the suffering had the Pastors Kids continue managing the Camp. I was convinced that something was wrong in the leadership and politics which was discriminatory to pastors. For even the move of my predecessors for pastors representation in the CPBC Board was met with disdain.

I decided to enter the CPBC politics during the May 2006 election running as independent. The pastors did not fail me, some crossing group lines/affiliations. I won in that election which was a show of force and money of organized groups within the CPBC. It was marred with block voting and boat buying, if not vote buying. Thereafter, I advocated for the pastors cause resulting to some significant changes beneficial for pastors.

*Convention of Philippine Baptist Churches

Networking and Systems Theory

The break before resuming Gains in Serving the Pastors… might be extended as many were delighted about the presentation on networking. While recollection of past achievements has been therapeutic to me, I am inclined to respond to the interest of followers of this blog including those in facebook and email. My primary purpose in starting this blog was more personal - to challenge myself and consolidate my thoughts. It was a pastor friend’s advice to help my healing process, knowing how most of my time is spent at home due to limited mobility. The sudden interval brought about by illness had been devastating to me in first months. More so, that even an hour in the computer was an agonizing experience during those period. That was the time when I valued much even a mediocre accomplishment. Recently, I find fulfillment in succeeding to post daily for 6 days a week. Receiving feedbacks, and advice to view blog statistics made me realize, there are followers of the blog. Hence, a couple of posts on networking before resuming the gains…

Networking is an application of system theory. Lewis and Harris (1995) pointed out that networking can be analyzed through systems theories, i.e., as “additional systems within the individual’s environment that must be considered in assessment and intervention.” Much of the systems theory grew out of the business management literature. According to Cleland and King (1972), several factors have contributed to the development of the systems theory and the system analysis into a distinct field. These factors included new ways of viewing cost efficiency, new management techniques, and the era of the computer. Consequently, a new phenomenon has emerged in business management, i.e., systems analysts. Their work focuses on viewing “the relationships between divisions in companies or organizations in order to obtain the most efficient mechanism for communication, management, planning, and development.” This work includes designing and utilizing sophisticated computer programs with emphasis on data processing and analysis of relationship. The last aspect makes systems analysis useful to pastors, social workers, and other helping profession or development endeavors.

The key concepts of the systems theory are wholeness, relationship, and homeostasis. Wholeness implies that the product of interaction by the elements within the system is greater than the additive sums of the separate parts. The concept of relationship asserts the importance of the pattern and structure of elements in the system, equally important as the elements themselves. Homeostasis, which is the tendency of the physiological system of higher animals to maintain an environment of organized stability even when its natural function or condition has been disrupted, suggests that most living systems seek a balance to maintain and preserve the system.

The beauty of systems theory and its application in networking is represented by the rainbow. While there are only three primary colors (red, yellow, blue) there is a multiplication of colors when these link, interact, and overlap. I used this comparison in my reflection on the 25th anniversary of EDSA Revolution last month. Visit my other blog.

EDSA Revolution: A shift in my direction

I have never shared this experience in public to keep the mystery of my past involvement in pre EDSA struggles in the local scene. Likewise, to protect the bond we had established especially during those trying moments after the EDSA euphoria and political enmity resumed once more in the Cory government.

As part of my commitment to the “learn- from- life” ministry, I am doing my share in the learning process. Hope the younger generation including my children will value the contribution of church people in solidarity with the struggling masses. Three decades are more than enough to hoard the riches of experiences and valuable lessons of the past.

Yes, Protestant Christians, or should I say Baptists, were participants in the struggle, too. Some of our youth and pastors who dared to brave the “darkest nights” were gone without seeing the dawn. Their contribution was never documented, neither appreciated by the Baptist community. Others continue to live with the stigma of the haunting past.

Unlike others, we were not there in EDSA to experience the birth pangs of restored democracy and jubilation in winning the battle. But we were with the group of peasants, workers, student activists holed in Sta. Teresita Church, Iloilo City for some days. At that time, there was a stalemate in constant clashes between rallyists and government troops. Cornered, the former found refuge in the church and started to appeal for help from middle forces. I was among those who responded, representing the church sector. Bringing blankets, food contributed by seminarians, pastors, church members, and some CPU students and faculty, I was not able to leave the place due to security risks brought about by heightened tension. There, we served as negotiators, peace keepers, counselors, planners for the ecumenical services and prayers, advocates to get more support to sustain the needs.

My political conversion took place some years earlier while doing pastoral ministry to political detainees in Camp Delgado. Raised up in seemingly apolitical environment, my primary motivation was to witness for Christ. I remembered even entertaining a wild dream at that time to serve as chaplain of the NPA, if that was the will of God. Ironically, I found myself converted to their commitment, dedication, courage and strong resolve in the service of people. I felt humbled to think that these people who were not so much concerned about their faith in God or the lack of it have this kind of love to the least of Christ’s brothers and sisters. Unlike us we who confessed and professed to be followers of Christ but failed to put such faith into practice.

Thereafter, I became interested in studying Philippine realities, attending symposium, forum on human rights, joining prayer rallies, organizing seminarians and pastors. At times, I enrolled part-time in the seminary to have more time doing volunteer work in church-related organizations. In 1984, with only one semester left before graduation, I decided to work full time doing solidarity work during the intensification of the people’s struggle.

After the historic EDSA '86, I decided to go back to the seminary to resume my studies. It was then that I realized the price I had to pay. For technical reason my return to the seminary was disallowed. Upon our dean’s advise, I shifted to social work and return to the seminary upon compliance of the requirements. My first year was sort of a test on how to survive the isolation from Christian community because of past experiences and the trauma attached to my involvement. With the help of my family and my beloved and the support of significant people, I finished my BSSW degree and employed in the University. As such, I was able to complete my B.Th degree. Gradually, I recovered from the isolation and was given more opportunities including masteral study at UP Diliman. It was also within those period that a major split and bloody rift among former comrades began to intensify. Having no group to choose, I tried to find other means to continue my commitment to serve the people. Hence, the shift in my direction.