A Mainline Protestant Church’s Engagement in Socio-Political Issues in Mindanao

 

 

 

Melanio L. Aoanan, Th. D.

 

Abstract

The United Church of Christ in the Philippines (UCCP) is the largest mainline Protestant church in Mindanao. This article focuses on its engagement in socio-political issues in recent decades. It describes the church’s historical context inclusive of the missionaries’ contribution in the birthing of the UCCP as a merger of five Protestant denominations in 1948. The main focus of the article is the UCCP’s engagement in socio-political issues particularly its wholistic witness to the wider society inclusive of the Moro and Lumad or indigenous peoples in Mindanao. The article employs a multi-disciplinary approach in expounding the UCCP’s ecumenical and prophetic witness.

 

Key words

Mainline Protestantism. Lumad or Indigenous People, Multi-disciplinary Approach, Solidarity, Wholistic Witness.

 

 

Introductory Statement

This paper focuses on a mainline Protestant Church in Mindanao--the United Church of Christ in the Philippines (UCCP).[1] I divided the essay into three sections. First, the essay deals with a brief historical context of our continuing struggle. Second, it deals in general with the UCCP’s engagement in socio-political issues focusing on its wholistic witness in Mindanao. Third, it deals specifically with the UCCP’s work in promoting the interfaith dialogue with Moro and Lumad peoples. The essay employs a multi-disciplinary approach of analysis in expounding the socio-economic, political, historical, cultural and theological dimensions of the UCCP’s ecumenical and prophetic witness.

 

Historical Context of our Continuing Struggle

The history of our country is rich with militant struggle for freedom and independence. We are heirs to a long history of struggle. There was the epic battle of Mactan on 27 April 1521, when the Spanish warriors were defeated by Lapu-lapu’s 1,500 valiant men that ended Magellan’s expedition.[2] The patriotism of our race is demonstrated in sixteen different revolts culminating in what I describe as twin peaks in the mountain range of Filipino heroism: our triumph against Spain in 1898 and in 1986 EDSA revolt against the Marcos dictatorial regime. The 110 million plus Filipinos today still bear the colonial mentality as part of a painful experience like an endless nightmare. Then, came the Americans who established their colonial rule and reduced the spirit of our struggle like a caged bird. But the spirit of struggle and the quest for freedom persisted as conveyed by a patriotic song, Bayan Ko, which shows the depth of the Filipino’s revolutionary fervor.[3]

 

Motivated by the notion of “manifest destiny,” the Americans took the Philippines, in the words of President William McKinley, as “a sacred trust, as a mission of ‘benevolent assimilation.’” There was an “excessive deception and hypocrisy” in the pursuit of annexation of the Philippines. Reinhold Niebuhr, a noted American theologian, pointed to “the hypocrisy … in the policies dealing with [the Philippines] which has to be ceded totally to the U.S” … completed the chapter in hypocrisy with an almost perfect touch of dishonesty.”[4] There was an influential group of anti-imperialist lobbyist in America at that time composed of statesmen, politicians, writers, academicians, and church leaders. Their collective voice of protest resulted to a tie vote whether or not to grant independence to the Philippines. The tie vote was broken by the Senate presiding officer in favor annexation.[5]

 

After five decades of America’s deceptive rule, I believe, many Protestant Christians seem to have forgotten the anti-imperialist voice in America. And yet the fervor of struggle continues specially among those who are heirs of the Protestant Reformation. According to Feliciano V. Cariño:

 

            “Protestantism in the Philippines is associated more with … theological views that have emerged from the religious life of the American frontier than with the tradition… engendered by the Reformation of the sixteenth century. The result is a watered-down ... Protestant Christianity that simply does not have … theological depth of the Reformation or the social, economic and cultural expressions that the Reformers initiated. This is not only sad; it is also a … great impoverishment....”[6]

 

The Americans, writes Oscar S. Suarez,  “regarded education as the most effective strategy in inculcating American ideas and spirit that would eventually teach them to forget their emotional yearnings for independence.”[7] Thus, the missionaries engaged themselves “with matters of health, sanitation, medicine, education, translation, publishing, cooperative marketing, credit unions and like enterprises designed to lift the living standards of the people.”[8] Among the best schools and a hospital complex founded by the missionaries is Silliman University in 1901.

 

This then is the real context of our continuing struggle toward genuine democracy. Our being anti-imperialist would be a much needed element in our struggle. About half a million Filipino lives were sacrificed during the Filipino-American war [1898-1902], as well as during the Marcos dictatorial regime [1972-1986]. The Marcos regime was sustained by “the tripod” of “technocrats,” “crony capitalists,” and powerful military generals. They took advantage of the country’s patrimony. They were in cahoots with the “Conjugal Dictatorship” and systematically siphoned the country’s wealth in secret Swiss bank accounts, causing the increase of our foreign debt to an unprecedented proportion during the more than twenty years of Marcos rule.[9]

 

This is the socio-political context for the Protestant churches in their prophetic witness. Protestants Christians must learn to develop what Claro M. Recto called a “healthy nationalist philosophy” and an “anti-imperialist ideology” which will enable them “to attend a genuine national unity that will usher in their national salvation.”[10] And yet, we must not ignore the contribution of the American missionaries. They established the “Evangelical Union” in 1901 as a way to avoid “unnecessary duplication of work,” and “avoid the evils of denominationalism and show their zeal for Christian unity.”[11] They made two significant decisions: first, they agreed to use one common name: “The Evangelical Church in the Philippines,” second, they agreed to divide the whole territory to avoid duplication of work.[12]

 

Admittedly, as Suarez argues, there was a “notorious marginality of the Protestant Churches in their engagement on socio-political issues.” But given the “increasing number of highly educated evangelicals in the Philippines, there is much that they can contribute in the solving many ills of Philippine society.”[13]

 

The UCCP’s Engagement in Socio-Political Issues

Let me now describe how and why the UCCP was formed out of an organic union of three churches: 1) United Evangelical Church in the Philippines; 2) Evangelical Church in the Philippines; 3) Philippine Methodist Church. These three churches include five denominational traditions that came from the United States. These diverse traditions (Presbyterian, Congregational, Evangelical United Brethren, Disciples of Christ, and the Methodist) blended together beautifully, became interrelated in the practice of church polity, theology, sacramental and liturgical celebrations. This beautiful blending of church traditions became the unique trademark of the UCCP which is described as “unity in diversity.” The goal of becoming “a united and uniting church” is a realization of the Lord’s other prayer “that they may all be one” [John 17:21].[14]

 

The UCCP’s Wholistic Witness in the Context of Mindanao

Mindanao is the second largest island after Luzon, with a total land area of 10.2 million hectares or 102,000 sq. kms. Mindanao constitutes more than one-third of the country’s total land area of about 30 million hectares.[15] Mindanao has been romanticized as the “land of promise,” a virtual virgin territory where the wretched poor and landless people from Visayas and Luzon could flock in order to rebuild their lives. Starting from 1913 to the 1950s, there was a massive migration of people to Mindanao in search of that proverbial “pot of gold at the end of the rainbow.” But sadly, the people’s dream for prosperity was not only shattered; it turned into a horrifying nightmare. The trauma and the terror is known as “Mindanao—the bleeding land.”[16]

 

Situated in the realities of poverty, powerlessness, repression and fear, the UCCP churches in Mindanao find themselves in the vortex of heightening contradictions and experience crises of their own. Armed with the Word of God, which is sharper than any “two-edged sword” (Heb. 4:12), the churches could be the most formidable force that could take up the advocacy functions on behalf of the poor and oppressed. Preaching Christ as one who “identified with the poor, the church is involved in the struggle for justice and the visioning of human dignity.”[17]

 

Being a product of a merger of five traditions, the UCCP is not only well-known for its ecumenical engagement, it has also a vital experience in articulating the parameters of ecclesial role in society on matters relative to the prospects of social change. Let me point to a particular document formulated by the Mindanao Jurisdiction as a blueprint of wholistic witness for the decades of the eighties and beyond. The document is aptly entitled “Solidarity—Praxis of Identity.”[18]

 

There are seminal insights from the document that make us aware of the UCCP’s ecumenical and prophetic witness in a revolutionary situation. It affirms the church’s double solidarity: 1) “Solidarity in the Lord”; 2) “Solidarity with the poor”.[19] These are the twin-touchstones of the church’s prophetic ministry in bringing about a transformed and transforming community. The phrase “solidarity in the Lord” refers to the unreserved obedience that is expected of the church in her total life and varied ministries. Because God’s will and purpose is fully revealed to us through the Incarnate Lord, our solidarity in Him empowers us to actualize God’s purpose in the lives of people and communities especially the poor.

 

The phrase “solidarity with the poor” demands of us to “wield the sword of truth” directly at the vicious cycle of poverty where the exploitation and oppression could be rendered less destructive. Armed with the sword of truth, we must strive to have a thoroughly biblical, theological and scientific understanding of poverty as the effect of iniquitous socio-economic and political situation and a product of systemic social and economic deprivation. Thus, the proclamation of the good news will be addressed to the poor, who are always with us for as long as we succumb to a “moneytheistic” religion and be willing tool of a whole system of global exploitation and oppression of the powerless.

 

Let me now expound on the document’s “Triunity of the Church Ministry”. These are: “Sulti-darity,” “Sulong-darity,” and “Sauli-darity”.

 

1. “Sulti-darity: Ministry of Proclamation of the Gospel. Because of the dehumanizing effect of poverty, the proclamation of the gospel through wholistic, contextual, prophetic and radical ways should be ventured to crack the vicious cycle of poverty, and remove the arc of the poor’s self-image and self-understanding. The proclamation of the Word should not be limited to traditional sermonizing, but have to discover the use of imaginative songs and stories of people’s struggle and “creative dramatics” to convey the saving power of the gospel. Through such innovative ways of communicating the gospel, the possibility of genuine metanoia to those with elitist mentality, those who are benumbed with self-aggrandizement and lust for power, could be brought about.      

 

The struggles of people for freedom presuppose conflict. In the life of an individual person or nation, conflictive situations are always present. The very stuff of life itself is struggle. It is there as soon as we are born--from the crib to the grave, from the womb to the tomb. Therefore the process of doing theology necessitates our ability to face and to resolve conflicts. The Mindanao situation is a volatile, conflict-ridden situation. In a society wherein injustice and oppression is prevalent, conflict is always present. The presence of multi-national corporations, appropriating thousands of hectares of fertile lands at the expense of the small settlers, is the root cause of the Mindanao conflict.

 

2. This leads to the second thrust of the UCCP’s document: “Sulong-darity: Ministry of Empowerment of the People.” Just as everybody else, the poor and the marginalized need to experience a radical conversion experience or repentance. But their paramount need, I believe, is to be empowered to resist the oppressive structures of society. Raymund Fung, a lay missioner involved in the Urban-Industrial Mission in Hongkong, provides us with a powerful insight on this point. In his address to the 1980 Conference on Mission and Evangelism, he declares:

 

 “There can be no serious understanding of Jesus’ mission without reference to this commitment to the poor and the rejected of society… We cannot be serious, and do not deserve to be taken seriously, if we claim to be interested in global evangelization… and yet refuse to take as central to our evangelistic task or commitment the masses of the poor in the cities and the villages all over the world. A middle class church in a sea of peasants and industrial workers makes no sense, theologically and statistically.”[20]     

 

Out of his eleven years of sharing the gospel with industrial workers, Rev. Fung discovered something about the Christian faith and about the struggle of the poor. “Men and women,” he declares, are not only willful violators of God’s laws, they are also violated. A person not only sins, but is sinned against. The gospel should not only call on people to repent of their sins; it must call on them to resist the forces which sin against them.”[21] Integral or wholistic evangelism, therefore, should emphasize not so much of individual repentance as people’s resistance against demonic forces. The ministry of sulong-darity, then is a demonstration of our solidarity in the struggle to resist the diabolical forces of dehumanization so that justice, freedom, and human dignity become a reality in society. The moral force of the church as an institution must be operative in support of people’s movements in negating the negative and ugly situations in our society so as to bring about the realization of human freedom, human hope, social justice and peace in Mindanao.

 

3. This leads me to the third thrust of the UCCP Document: Sauli-darity: The Ministry of Restoration and Reconciliation. This ministry is equally important for both the poor and the rich, for the oppressed and the oppressors. To the poor, their basic human rights and dignity as children of God has to be restored so that they can assert their power to determine their human dignity. The ministry of sauli-darity takes into consideration the life of Zaccheus in the New Testament. Like Zaccheus, the rich must be liberated from their blindness to sin lurking behind their wealth thereby the experience of authentic humanity will be restored to them. They must be challenged: “to restore to whoever [they] defrauded.” "Behold, Lord, the half of my goods I give to the poor. And if I have defrauded anyone of anything, I restore it fourfold." (Luke 19:8). The rich must turn their back from their self-centeredness, habitual oppressive ways of relating with the poor, their arrogant display of power, and instead manifest the attitude of genuine humility, then and only then could the Lord say to them:  "Today salvation has come to this house…” (Luke 19:9).

 

Fr. Vitaliano Gorospe, S.J., defines true religion as “nothing but a celebration of human community.”[22] In celebration, there is rejoicing, happiness and jubilation. The church as a concrete embodiment of religious experience has the ultimate purpose of realizing in its life the joy and “the peace that passes understanding.” The Church proclaims and points to the consummation of God’s kingdom through banquets, feasts, merry-making, and celebrations. It is significant to note that, in the parables of Jesus, when the invited guests (the powerful, wealthy elite) failed to come (for they refuse to honor the invitation) the master of the festivities summons all the people in the streets and market places, the lame and the maimed, the outcastes and yes, even the prostitutes, are invited to come and share in the celebration of the messianic feast. The Church’s Eucharistic celebration is the foretaste of the joy in the kingdom of God, the people’s saulog-darity with God.

 

Thus, we can say that sulti-darity, sulong-darity, sauli-darity, saulog-darity are the imperatives of the UCCP’s wholistic witness in Mindanao. They convey our solidarity in the Lord’s passion, death and resurrection. Our solidarity with the poor, deprived and marginalized is our gift-offering to God. To me, this is the meaning of our participation in the people’s movement for liberation and redemption. Our unity in the common obedience to the call of the Lord coupled with our unity in our participation in the liberating activity of God in the struggle of our people—those who have been awakened and mobilized—is the source of joy and celebration.

 

To recapitulate, we have pointed out a shift in the traditional role of the Protestant churches toward a re-awakening among the progressive and enlightened leaders as they demonstrate their solidarity with the poor in consonance with the imperatives of the Gospel.[23] There are three significance realizations in this shift: First, we have seen a radical shift in the lifestyle of the church leaders as shown in their commitment to service of the marginalized poor. Second, there was a radical redirection in the institutional programs of the churches in the forms of people’s organizing, empowering them that they may attain justice, freedom and equality. The traditional programs were no longer sufficient to answer the complicated societal problems. Instead, we need to challenge “the entrenched evils caused by gross exploitation… Jesus Christ is not only concerned with the souls of men and women but equally concerned with the mutilation and desecration of [their] bodies because of oppressive structures of society.”[24] Thirdly, there was a realization from among leadership of the church and of society about the reality of the neo-colonial system of society. The church’s solidarity with the masses gave birth to a new form of ecumenism rooted in the gospel. At the same time, the experience has provided a rich meaning of struggle in unity and unity in the struggle.

 

The decade of the 1960s was declared by the United Nations as the “Development Decade”.  Responding to this challenge, UCCP leaders in Mindanao bonded together in forming several service agencies of the Church involving professionals like lawyers, business folks, doctors, bankers, government personnel and farmers within and beyond the UCCP circles. Among the goals and purposes of these service agencies is “to promote greater Lumad-Moro-Christian coordination and dialogue by supporting the establishment and strengthening of Moro-Lumad people’s self-organization and holistic development of the poor, deprived, oppressed and exploited and struggling sectors of society.”[25]

 

The UCCP’s Work With the Lumad and Moro Peoples

Let me now share a specific witness of the UCCP to the Lumad and Moro Peoples which has been a long standing concern. Our work with the Lumad and the Moro peoples has been part of the comprehensive history and witness of the UCCP towards transformation of society. The pioneering works of Dr. Robert J. Black and Dr. Frank C. Laubach in Mindanao are noteworthy. Black put up a clinic in 1908 which later became Brokenshire Memorial Hospital. He extended his work to the Bagobos of Santa Cruz, [Davao del Sur] and B’laans of South Cotabato. Laubach opened up the work in Dansalan, [now Marawi City] Lanao del Sur and pioneered the “Each One Teach One” strategy for Adult Literacy Program that benefited not only the Maranaos but other tribal groups later.

 

In Mindanao, the term Lumad is now primarily used instead of “Tribal Filipinos,” or “Indigenous Peoples”. Thus, I am using the term Lumad. In this section, I will enumerate and describe three statements of the UCCP pertaining to the Lumad and Moro Peoples. The first statement was formulated in May 1975. Even though the UCCP had a longstanding experience working with the Moro and the Lumad peoples, the statement recognizes its inadequate understanding of their culture and history. As a remedy to the situation, the Assembly decided to create a “Study Action Committee” with the following tasks: 1) investigate the historical roots of the Muslim-Christian conflict; 2) affirm the positive values of the Lumad; 3) produce study materials that aim to overcome prejudice against the Lumad. Moreover, the church must strive to promote justice, encourage dialogue, and enter into a long-term program of development by securing for the Lumad their lands and struggling with them against all forces of underdevelopment and oppression.

 

The second statement was formulated during the Cagayan de Oro General Assembly in May 1978. Entitled “On the Mindanao Situation,” the statement underscores three important issues: first, it describes what is happening in Mindanao; second, it recognizes the Church’s complacency in the face of the Mindanao situation; and third, it proposes some practical actions which could respond to the needs of Mindanao. Despite the conflict-torn situation in Mindanao, the statement affirms that it is still “a land where faith shines” and “a land where people can possibly live in love based on the kinship of people under God.”[26] What is perceived in the Mindanao conflict is the interrelatedness of politics, economics, culture and religion in the development of the region. What made the situation critical was the presence of armed groups. Since the Church does not have an adequate understanding of the roots and shape of the problem, it could not provide any meaningful response to the Mindanao problem. Therefore, the General Assembly decided to establish a Muslim Desk with the following tasks: 1) to educate UCCP members regarding the Mindanao conflict; 2) to undertake an awareness program about the people who are affected by the conflict; 3) to collate materials and data pertinent to the Desk; 4) to provide leadership in promoting the Duyog Ramadhan; 4) to coordinate with agencies concerned with the Muslim problem in Mindanao.[27].

 

The third significant statement of the UCCP’s witness toward the Lumad and Moro peoples was formulated in July 1988. The statement is entitled “Towards God’s Shalom: A Mission Statement on UCCP Ministry Among the Moro and Tribal Filipinos.”[28] The statement is divided into three parts: biblico-theological bases; national situation on the Lumad and Moro Peoples; and the Church response. The biblico-theological bases, first of all, convey that mission and evangelism are the primary tasks in the work of salvation and this encompasses the whole of creation. Moreover, the task of mission and evangelization are in accordance with God’s mandate which includes all peoples, even those who are outside the institutional Church. 

 

Furthermore, there are five principles that must be understood in our understanding of mission and evangelization. First, mission is founded on the Trinitarian faith. Second, the Trinitarian faith brings a dynamic fulfilment in the relation of God, the world and the Church. Third, this belief has a present and future dimension or the eschatological dimension. Fourth, this faith finds fulfilment by empowering people and transforming society through the Holy Spirit. Fifth, mission and evangelization must encompass ecological issues and integrity of creation.[29]

 

The situation of the Lumad and the Moro peoples underscores the importance of land and culture in our over-all understanding of their life. To them, land and culture could not be separated. The statement further declares that the Lumad and the Moro are going through difficulties because their lands have been appropriated by big multi-national corporations that took advantage of their situation. Even the problem of insurgency has affected their aspiration for freedom, identity and self-determination. “Land is sacred. It comes from God to sustain the life of the whole community.”[30]

 

For this reason, there must be an appropriate response of mission to the situation of the Lumad and the Moro peoples. As Christians, the statement says, we need to be in solidarity with them so that we could strengthen their self-confidence, their identity, and protect their lands, the mountains and other natural resources and to respect their culture as an important heritage. Above all, we need to be open and listen to them, and “share our capabilities as a natural spring of hope in Christ so that we can achieve a humane and just society for those who are marginalized and victims of oppression.”[31]   

 

Let me now provide a narrative how these three statements were implemented in some concrete programs by a UCCP-owned institution, the Southern Christian College (SCC) in Midsayap, Cotabato. Having served SCC in different leadership positions for a total of twenty years, I have come to the realization that the "Mindanao problem" is not a conflict of religion [i. e., Christians versus Muslims]. We have engaged with the enlightened leaders of both groups to embark on efforts at mutual understanding and cooperation. In these efforts, we are guided by the Vatican II’s declaration that Christians, whether Catholic or Protestants, should look upon Muslims with "sincere respect" because their monotheistic faith "often reflects a ray of that Truth which enlightens all [peoples]."[32] Moreover, Vatican II declares that the Muslim "submit whole-heartedly even to [God's] inscrutable decrees, just as did Abraham, with whom the Islamic faith is pleased to associate itself. Though they do not acknowledge Jesus as God, they revere him as a prophet. They also honor Mary, the virgin mother of Jesus; at times they call on her, too, with devotion. Consequently, they prize the moral life, and give worship to God especially through prayer, almsgiving and fasting."[33]

 

Of course, it is clear to us that these efforts will not settle important theological differences, but they will continue to deepen humanitarian commitment for the defense of human rights. It is at this point, I believe, that the praxis of Christian and Islamic spirituality could open the way towards a confidence-building mechanism between Christians and Muslims that will lead to a bond of "Chrislamic" solidarity.

 

Let me describe a program [Muslim-Christian dialogue exposure] which I personally facilitated in my capacity as a college chaplain in the Province of Cotabato. This was a part of a series of activities we call "Duyog Ramadan". The word "Duyog" means "to accompany". As a program, therefore, it is an expression of solidarity on the part of Christian Filipinos with Muslim Filipinos. It was a unique educational campaign to build and deepen Christian awareness and understanding about Muslim Filipinos--their faith and culture--and together discuss the practical issues of life such as socio-economic and political struggles, cultural and religious practices, our common hopes and aspiration for a wholesome and harmonious coexistence.[34]

 

The activity started with a two-day live-in retreat which included orientation into the purpose of the program, getting to know the participants and facilitators, sharing of perceptions and experiences regarding Muslim-Christian relations, lecture presentation on the national situation, the history of the Moro struggle, the meaning of Ramadan and the practices of ritual prayer and fasting, etc. After the two-day intense encounter, the participants were brought to different Muslim villages for exposure for two days. A pair of Muslim and Christian participants stay with a Muslim family for 24 hours or more, to be part of the family, as it were. The pair join the family activities, particularly in the observance of fasting and ritual prayer. And since the family members were fasting, there are no heavy chores except sitting or lying down on the floor and engaging in conversation. By evening, the pair join the family in going to the mosque as the whole village community comes together to celebrate Id-ul-Fiter, a religious service to break the fast with a community feast. The following morning the participants come back to the college campus for a half-day evaluation and sharing of significant insights gained from the experience.

 

Without exception, all the Christian participants share many positive impressions of their Muslim hosts as well as the whole village celebration and feast. The religious devotion and ethical practices of Muslims are quite similar to our Christian practices. This was the discovery of the Christian participants. Of course, for most of the Christians, it was their first experience of fasting. This experience brought them to a deeper appreciation and understanding of the poverty situation among majority of Muslim villagers. The realization among the participants was that the poverty situation is one that makes majority of the Muslims and Christians share the struggle for liberation and freedom. In short, there is realization of the oneness of the struggle against poverty.

 

It is at this juncture that the deep well of spiritual resources of both faiths becomes a powerful weapon for the common struggle against poverty. There is the discovery of spiritual strength which is abundant yet latent in both communities. This latent spiritual resource is waiting to be tapped for the building of a more peaceful, harmonious and productive 'Chrislamic' bond of solidarity.

 

Concluding Statement

Let me close with a graphic portrayal of the Filipino condition written by Cirilo F. Bautista, recently honored as National Artist in Literature. He wrote a poem in Filipino entitled “Pananangis ng Huling Tao sa Daigdig” (“Lament of the Last Person in the Planet”):[35]

 

Pagkatapos ng anim na aklat ng tula na pinuri hanggang langit (ha)

Isang kahig isang tuka pa rin siya, Isang gulanit na multo

Na pasilip-silip sa mamahaling restaurant

Hungkag ang bituka at hilo ang isipan

Upang gumapang pauwi sa barong-barong at doon palipasin

Ang pait ng kadiliman. Ay Cirilo ng Balic-balic!

Sampay bakod ng panitikang hindi pinapansin.

 

The face of squalid poverty, as seen by the poet, is a powerful and graphic description of the continuing contradiction in Philippine society. In his attempt to explain the root cause of the problem, the poet felt what the prophet of old felt. Like a young eagle that soars the skies, he was met by arrows of misfortune until he falls to the ground. Like millions of Filipinos who venture to foreign lands in order to forget their miseries, the poet is still deprived of peace and contentment. The memory of his “wounded heart, painfully resisting the glitters of wealth and success” refuses to go away. There’s nothing the poet could do except to release a loud last sigh:

 

“Ah Philippines plagued with unending woes!   

            Philippines full of unfulfilled promises!

            As you dare fly beyond the oceans and mountain heights,

            As your wounds are rubbed with salt, that cause the excruciating pain

            A farewell song is created by your brain

            You soar the sky before you’re lost in the ocean depths!

 

The poet’s struggle to attain a humane existence ended in death. His body was “seen floating in the Pacific Ocean” and his last plea was “Grant that my bones receive the warmth of Mother Earth” Like Prophet Ezekiel, let it be that this narrative could revive the “dry bones” left by a cruel and bloody struggle in Mindanao history. Moreover, as Protestant Christians in Mindanao, our engagement and participation in the struggles of our peoples—Muslims, Lumads and Christian settlers—may bring the dawn of a new day in which sustainable development, harmony and lasting peace bring us closer to the reality of the kingdom of God in our midst! 

 

 

Selected Bibliography

Arcilla, Jose S. S.J. (1998). The Spanish Conquest. KASAYSAYAN. Vol. 3: The Story of the Filipino People. Hong Kong: Asia Publishing Co., Ltd.

 

Aoanan, Melanio L. (1986). “From Story-Telling to Social Transformation: Theologizing Through People’s Movement,” in ATESEA Occasional Papers No. 3: Doing Theology and People’s Movement in Asia. Edited by Yeow Choo Lak. Singapore.

 

Aoanan, Melanio L. (1988). Spirituality for the Struggle: Biblico-Theological Reflections. Quezon City: Ecumenical Council for Aternative Theological Education in the Philippines.

 

Aoanan, Melanio L. (1998). Ecumenical and Prophetic: The Witness of the United Church of Christ in the Philippines. Quezon City: Claretian Publications, 1998.

 

Aoanan, Melanio L. (2006) “The Role of Universities in Facilitating Interfaith Dialogue,” in Islam and Interfaith Dialogue. Mehdi G. Rokni, ed. Manila: Embassy of the Islamic Republic of Iran.

 

Bautista, Cirilo F. Pananangis ng Huling Tao Sa Daigdig,” Graphic Magazine, February 11, 1991.

 

Bello, Walden et. al. (1982). The Development Debacle: The World Bank in the Philippines. Sn Francisco, CA:  Philippine Solidarity Network.

 

Bresnahan, Roger J. (1981). In Time of Hesitation: Anti-Imperialists and the Philippine-American War. Quezon City: New Day Publishers.

 

Cariño, Feliciano V. (1988). “Editorial,” TUGON: An Ecumenical Journal of Discussion and Opinion, Vol. VIII, No. 1.

 

Constantino, Renato (1979). The Nationalist Alternative. Manila: Center for Nationalist Studies.

 

Deats, Richard L. (1964). The Story of Methodism. Manila: National Council of Churches in the Philippines.

 

Gorospe, Vitaliano R. S.J. (1974). Filipino Search for Meaning, Quezon City: Jesuit Educational Association.

 

Howell, Leon (1982). Acting in Faith, Geneva: WCC Publications.

 

Merck, Frederick (1966). Manifest Destiny and Mission in American History. New York.

 

Moyer, Robin et al, (1986). Bayan Ko. Hongkong: Project 28 Days Ltd.

 

Niebuhr, Reinhold (1932). Moral Man and Immoral Society. New York: Charles Scribners’ Sons.

 

Quismundo, Jorge, ed. (1988).  Manual for Mission and Evangelism. Quezon City: UCCP Mission and Evangelism Desk.

 

Rabaya, Cromwell Esteban C. II, (2015). “A Glimpse at History,” December 10, 2015.

 

Recto, Claro M. (1969). The Making of the Filipino. Manila: Center of Nationalist Studies.

 

Rokni, Mehdi G. ed. (2005). Islam and Interfaith Dialogue. Manila: Embassy of the Islamic Republic of Iran.

 

Sitoy, T. Valentino (1989). Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines. Quezon City: National Council of Churches in the Philippines.

 

Stevenson, Dwight E. (1955). Christianity in the Philippines. Kentucky: The College of the Bible.

 

Suarez, Oscar S. (1999). Protestantism and Authoritarian Politics: The Politics of Repression and the Future of Ecumenical Witness in the Philippines. Quezon City: New Day Publishers.

 

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ABOUT THE AUTHOR

Melanio L. Aoanan, an Ordained UCCP Pastor, has been involved in Theological Education for almost 50 years. Among the Seminaries and Universities where he taught are: Southern Christian College, Silliman University, Union Theological Seminary, Dasmarinas, Cavite; De La Salle University, Taft Avenue, Manila, and Institute for Formation in Religious Studies, Quezon City, Brokenshire College Pag-asa School of Theology and Koinonia Theological Seminary, both in Davao City.  He also served as Administrative Pastor at Church Among the Palms at UPLB, Laguna, Philippines. He was president of Southern Christian College (2007-2010). He established the Master of Arts in Theology (MAT Program) at Brokenshire College in 2011. Presently, he is Guest Professor at Union Theological Seminary teaching M.Theol. and D. Min. students. 

 

Dr. Aoanan has authored eight (8) books and published scholarly articles in journals. His doctoral dissertation was written in Pilipino (Pagkakaisa at Pagbabago: Patotoo ng United Church of Christ in the Philippines, New Day Publishers, 1996). Subsequently, the updated English version, Ecumenical and Prophetic: The Witness of the United Church of Christ in the Philippines, was published by Claretian Publications in 1998. He is a member of the Program for Theology and Culture in Asia (PTCA) Research Team whose three-volume work (Asian Christian Theologies) was published in 2004. He is also active member of the Ecumenical Association of Third World Theologians (EATWOT).

 

 

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[1]Aside from being an organic merger of five Protestant denominational traditions, the UCCP has produced several significant documents which are pertinent to the focus of this article.

[2] Cf. Jose S. Arcilla, SJ. The Spanish Conquest. KASAYSAYAN. Vol. 3: The Story of the Filipino People. Hong Kong: Asia Publishing Co., Ltd., 1998, pp. 7-15.

[3] See Robin Moyer, et al, Bayan Ko. Hongkong: Project 28 Days Ltd., 1986.

[4] Reinhold Niebuhr, Moral Man and Immoral Society. New York: Charles Scribners’ Sons, 1932, pp. 99-102. See also Roger J. Bresnahan, In Time of Hesitation: Anti-Imperialists and the Philippine-American War. Quezon City: New Day Publishers, 1981.

[5] See the “Foreword” written by Salvador P. Lopez in Bresnahan, op cit., p. viii.

[6] F. V. Cariño, “Editorial,” TUGON: An Ecumenical Journal of Discussion and Opinion, Vol. VIII, No. 1 [1988], p. 2.

[7] Oscar S. Suarez, Protestantism and Authoritarian Politics: The Politics of Repression and the Future of Ecumenical Witness in the Philippines. Quezon City: New Day Publishers, 1999, p. 22.

[8] Dwight E. Stevenson, Christianity in the Philippines. Kentucky: The College of the Bible, 1955.

[9] Walden Bello, et. al. The Development Debacle: The World Bank in the Philippines. Sn Francisco, CA:  Philippine Solidarity Network, 1982.

[10] Claro M. Recto, The Making of the Filipino. Manila: Center of Nationalist Studies, 1969.

[11] T. Valentino Sitoy, Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines. Quezon City: National Council of Churches in the Philippines., p. 6.

[12] Sitoy, op. cit. p. 5.

[13] Suarez, Protestantism and Authoritarian Politics, p. 3.

[14] Melanio L. Aoanan, Ecumenical and Prophetic: The Witness of the United Church of Christ in the Philippines. Quezon City: New Day Publishers, pp. 4-5.

[15] See http://www.census.gov.ph/

[16] Melanio L. Aoanan, “From Story-Telling to Social Transformation: Theologizing Through People’s Movement,” in ATESEA Occasional Papers No. 3: Doing Theology and People’s Movement in Asia. Edited by Yeow Choo Lak. Singapore 1986, pp. 121-134.    

[17] Ibid., p. 122.   

[18] The document was first published in Spirituality for the Struggle: Biblico-Theological Reflections from Mindanao. Quezon City: Ecumenical Council for Theological Education by Extension in the Philippines, 1988, pp. 76ff. 

[19] Here, the framers are “playing” with the word “solidarity” by using some Cebuano-Bisayan words, e.g., sulti-darity (to proclaim); sulong-darity (to march forward); and sauli-darity (to return or restore). The word saulog-darity must be added, which means to celebrate.

[20] Leon Howell, Acting in Faith, Geneva: WCC Publications, 1982, p. 17.

[21] Acting in Faith, p. 18.

[22] Vitaliano R. Gorospe, S.J., Filipino Search for Meaning, Quezon City: Jesuit Educational Association. 1974.

[23] See my article “From Story-Telling to Social Transformation: Doing Theology Through People’s Movement” cited earlier.

[24] Richard L. Deats, The Story of Methodism. Manila: National Council of Churches in the Philippines, 1964, p. 26.

[25] Cromwell Esteban C. Rabaya II, Acting CONCORD President, “A Glimpse at History,” December 10, 2015.

[26] “Statement on Cultural Communities Affairs,” UCCP Statements, p. 116.

[27] Dr. Peter G. Gowing (1930-1983), who founded the Dansalan Research Center in Dansalan College, has contributed immensely to the work with Muslim-Christian relations. This center has substantial collection of materials on Muslim culture and religion.

[28] See the book Manual for Mission and Evangelism. Edited by Jorge Quismundo. Quezon City: UCCP Mission and Evangelism Desk, 1988, pp. 121-126.

[29] Manual for Mission and Evangelism, p. 123.

[30] Ibid, p. 125.

[31] Ibid., p. 125. See also my article “The Role of Universities in Facilitating Interfaith Dialogue,” in Islam and Interfaith Dialogue. Mehdi G. Rokni, ed. Manila: Embassy of the Islamic Republic of Iran. 2005, pp. 117-138.

[32]Walter M. Abbott, (ed.) The Documents of Vatican II. New York: Association Press, 1966, p.662.

[33] Ibid, p. 663.

[34] See my book, Strengthening Muslim-Christian Solidarity. Davao City: SCC MIND Series, No. 1, 1992.

[35] Cirilo F. Bautista, Pananangis ng Huling Tao Sa Daigdig,” Graphic Magazine, February 11, 1991, pp. 22-23.