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7/30/2019 Promotion of Social Justice and National Liberation: Integral Dimension of IFI Mission of Evangelisation
1/11
Lecture on the 103rd
IFI ProclamationPage 1 of 11
Promotion of Social Justice and National Liberation:
Integral Dimension of IFI Mission of Evangelisation
By Noel Dionicio L. Dacuycuy
Delivered at Aglipay Central Theological Seminary, Urdaneta City on 3 August 2005,
in commemoration of the 103rd proclamation of the IFI.
Today is the 103rd commemoration of the proclamation of the
Iglesia Filipina Independiente (IFI). It is widely and popularly known as the
only living tangible result of the 1896 Philippine Revolution, therefore, it
should be understood that the IFI is:
First of all, a result of the Filipinos cry for freedom and liberty againstforeign and feudal oppressions in order to institute the fundamental
and structural changes in Philippine society; and,
Secondly, as a fruit of peoples relentless drive to free the Christianfaith from abuses and corruptions in order that Gods Reign in which
the kingdom values of love justice, peace and abundant life
permeate in all aspects of human and social relations among the
Filipino people.
Accordingly, the IFI as a congregation of new men and women
imbued with the missionary zeal to preach the totality of the Gospel of
Christ. In this regard, it is appealing to note the solidarity greetings of
Bishop Christopher Epting in the IFIs Centennial Mass, he says,
As we (ECUSA) were blessed to share with you the gift of
apostolic succession in the historic episcopate, so you have
shared with us the inseparable nature of the gospel from the
struggle for justice and peace in this world. And just as you
have been faithful in preserving the apostolic ministryso I
ask you to pray for us that we may always faithfully proclaim
the gospel in such a way that it truly is good news to the
poor.1
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Lecture on the 103rd
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Conclusively, these remarks of Bishop Epting would accentuate the
historic and unique contribution of the IFI to the worldwide Christianity
the proclamation of the Gospel. Thus, the Promotion of Social Justice
and National Liberation as an Integral Dimension of the IFIs Mission ofEvangelisation I have been chosen as the theme of my lecture this
morning to describe the multifaceted involvement of the IFI in the quest
for national liberation and social justice.
The Focus: Integral Dimension of IFI Mission of Evangelisation
This lecture focuses on the essential nature of the indispensable
standpoint and vigorous participation of the IFI in the promotion of social
justice and national liberation in evangelisation. Thus it seeks to integrate
(integral) the various dimensions of church mission as understood from a
Christian perspective; integral implies the direct participation or active
involvement of the IFI in the quest for social justice and liberation. In this
regards, it attempts to clarify the notion that there is no unbridgeable gap
between mission and nationalism as experienced by the IFI in the
proclamation of the Gospel of Jesus. Accordingly, it is an exposition of IFI
mission as a mission to preach the totality of the Gospel of Jesus Christ. The
treatment thus serves to present evangelisation as ecclesial mission of
proclamation of the Gospel of total and integral salvation.
Thus, it gives emphasis that the living legacy of the IFI is its incessant
involvement and persistent involvement in the liberating praxis of the
Christian faiththe integral dimension of mission of evangelisation. In
other words, it is a contextualisation of the faith in the history of the Filipino
people. It is not only a superficial process of transformation of some
religious customs in evangelisation, but also a historical process, which
involves a complete viewpoint and socio-political praxis through integral
mission of evangelisation.
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Lecture on the 103rd
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The IFIs Nationalist Heritage: Experience and Perspectives
Visualizing the 3rd day of August 1902 at the Centro de Bellas Artes
when Isabelo Don Belong de los Reyes met the union leaders and
delivered a strong anti-friar speech to proclaim the establishment of a
Filipino Catholic Church independent from Rome. The Filipino people and
the Filipino church, at that moment, were confronted with two
revolutionary possibilities: (1) the creation of a free Filipino community
dedicated to the worship of God in truth; and (2) the participation in, and
perhaps even the leadership of, the Filipino liberation movement against
American imperialism.
Looking at the very centre of Don Belongs proclamation address,
rather than organizing a movement to defend human rights and to work
for social justice towards national liberation, Don Belong and our
forefathers resolutely opted for the establishment of a community of
people who promised to reflect upon their own attitudes and to live
according to their duties as Filipino Christians. As such, the IFI served as the
living spirit of the Filipino people in search for peace in our country
based in justice. It creates the community of Gods people needed for a
new society. It fosters the type of conversion required so that todays
oppressed will not become tomorrows oppressors. Thus, it began its
ministry as a prophet of hope.
But in order to understand better this hope of the Filipino people, it is
worth quoting the primary object of the IFI, to restore the worship of the
one true God and the purity of the holy teachings of Jesus Christ. 2 With
this, Gods Kingdom made it the very centre of the IFIs mission of
evangelisation. It was not satisfied with a theoretical and utopian
proclamation. It exercises a ministry of denunciation and annunciation. It
took a clear stand on the problems of his time. It stresses that the
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Lecture on the 103rd
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Kingdom of God would come with the triumph of the poor with the
abolition of private property and (the institution of) the common
ownership of goods. It asserts that it is not a mere utopian dream
because the community of the first Christians who practise it (Acts 4:32,3434) and the criterion of the would-be disciples of Jesus (Luke 14:33). In
like manner, the IFIs ecclesiastical wealth and even the private wealth of
those who enter the ministry were pooled together to the treasury of the
church. And this teaching was extended to the laymen by forming secular
societies to observe this discipline.3 Thus, we shall consider two important
ways in which the IFI strove to bring about Gods Kingdom and mans
liberation as the integral dimension of evangelisation.
1. The Promotion of Social Justice. The incessant participation of the
church in the struggle of the Filipino people for liberation was understood
as an act of confessing the faitha significant witness of the incarnation
and the sacrament of salvation amidst of social injustices. In an interview
by the Herald Magazine in 23 September 1933, Aglipay asserts the
participation of the church in politics for it is part of our national life and
any political changes that take place here (in politics) are unlikely to
affect the affairs of the Church. Intertwined with this, the IFI stressed its
concern for liberty and human freedom rooted in Jesus teachings of
social justice. Epistola VI explains that a person with all its rights and
libertya perfect and admirable creation of God (Genesis 1:31). And this
freedom is not only a dimension of mans subjectivity to God. But it is a
liberating praxisa power that transforms the world in accordance to
Gods purposes.
2. The Struggle for National Liberation. In the promotion of social
justice in evangelisation, the IFI did not only talk of revolution but even
participated in the revolution for national liberation. Aglipay explained in
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Lecture on the 103rd
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the Manifesto of 22 October 1898 that the revolution waged by the
Filipino people was to redeem the country from slavery. It was the last
recourse of the Filipino people in order to achieve social justice. Thus,
Aglipay challenged the patriotism of the Filipino people and the clergy fordirect participation in the war of independence.4 The church argues that
revolutions are perfectly providential (Epistola II), but forewarns that
Revolutions are never made by halveshalf measures are counter-
productive and lead us to nothing but ruin (Epistola VI). Thus the
revolutionary struggle waged by the Filipinos is a struggle for social justice
and national liberation.
Irrefutably, the integral promotion of social justice and national
liberation as mission of evangelisation is the commonly known the IFIs
nationalist heritage. From the hindsight of the experience and perspective
of its history, this nationalist heritage of the IFI is intimately connected with
the proclamation of Gods Kingdom in the world. Thus, the IFI showed
that evangelisation is not merely a passive proclamation of salvation, but
also an active promotion of social justice towards national liberation.
Therefore, it gave us the power to dissent and to disobey; the church
invited us to become free and to exercise a prophetic mission in our daily
activities. In this way, the prophetic vision of Gods kingdom will be
incarnated in life and the political standpoint, challenged by meaningful
criticism, will not give birth to new forms of oppression. As such, it is in this
way that we can work fort Gods kingdom and mans liberationthe
integral dimension of the mission of evangelisation.
The Mission of Evangelisation: IFIs Nationalist Heritage
The obedience to the faith implies a proclamation of Gods salvific
activity. This proclamation is called mission. The churchs obedience to
evangelisation imprints the assertion of the Christian faith in the society.
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Thus, it offers an alternative order of society. This also affirms, as it has been
substantiated by the IFIs experience, that the Christian faith and church
mission has political repercussions, whether by action or by omission. The
church always has an influence on society, but this is oriented by faith.
1. The Call. It is the challenge of the IFI that if the church is truly
interested in human dignity and all the rest that can be summed up under
the word salvation, then it needs to be vigorous in the critique of the
social system of the society. It must search for a way in which it can lead
the quest for social justice and the struggle national liberation in its integral
mission of evangelisation. For the issues of social justice and national
liberation are not merely political but also religious issues. It implies that the
church should supply the ethical values through evangelisation that could
sustain the patriotic sentiments of the struggling people. And these ethical
values should be ingrained in the norms of society in order to constitute a
basic ingredient of human freedom and liberation for the greater glory of
God.
2. The Salvific Mission. The IFIs understanding of mission
encompasses more than the biblical narratives in Matthew and in Luke. It
claims that mission is the divine salvific activity wherein the IFI is a witness
of it. In other words, it is continuing Gods creative and redemptive
activity towards the fullness of the kingdom. In this divine salvific activity is
the proclamation of life in its fullness (John 10:10) and the restoration of
the image of God (Genesis 1: 27) in humanity. As such, salvation should
be viewed in the wider political, cultural and economic perspective. Thus
the ethical outworking of salvation is the creation of a new world by the
emancipation of humanity from social injustices. In other words, it is an
integral and social salvation. This accentuates the IFIs perspective that
salvation has a communal dimension. It demands the de-privatisation of
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Lecture on the 103rd
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salvation. As such, it is no longer being regarded as primarily an individual
interest, but of social importance. It is a collective endeavour. What is also
apparent from this view is that humanity is the subject of mission.
3. The Criteria of Evangelisation. The core significance in the IFI
nationalist heritage is that the dignity of the human being as created in
the image of God is the sole criteria of the churchs integral mission of
evangelisation. In like manner, life in its fullness should become the
criteria of judgement for the churchs involvement and active
participation in the quest for a just society and in the struggle for
liberation. This perspective is also a critique, therefore, of the church that
became a supermarket of sacraments. It is a reminiscent of the Hebrew
prophets that emphasised the encounter with God through neighbourly
relationship guided with justice. They give priority to social justice in
historical action over the ceremonial purity. And for them, devotion to the
Lord is closely linked with social justice (Amos 5:21-24).
4. The Theological Tenets. Foremost, evangelisation is the
proclamation of salvation. Salvation is life in its fullness. With the
experience and perspective of the IFI, three theological tenets are drawn
out for discussion: (a) the quest for social justice, stewardship of creation;
(b) national liberation, the temporal fulfilment of the Kingdom; and (c)
social transformation, a continuing salvation in history.
The Quest for Social Justice, a Stewardship of Creation
Humanity is not simply a being in the world but rather it comes into
being with the world. Thus it has the privilege to direct its history in
accordance to its own understanding and interpretation of its mission
entrusted by God, and responds actively and effectively with its faith. In
like manner, God manifests himself through the salvific activity. It is not a
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forever-static act, but a continuing process wherein the humanity
participates. This participation is called stewardship of creation.
Primarily, man was created in Gods own image (Gen 1:26 -27) to
assume responsibility to the goal of creation, and to transform (recreate)
the world as a reflection of its relationship with God. The Exodus
demonstrates the liberating role of God. However, man is not a mere
spectator but has a role to perform. The liberating experience of Gods
people manifests the link between the salvific activities of God and the
role of humanity in the divine intervention. It is a creation of a new order
of creation. It affirms that the creative work is linked with the redemptive
act of God (Isa. 41:20; 43:1,7). It also leads to a new relation with God.
Thus, the quest for social justice and the struggle for national
liberation are both perceived as a continuing work of creation and a
salvific activity in accordance with Gods purpose. In like manner, the
building of a just society are inherent to human redemption, which is
moving towards its complete fulfilment in the redemptive work of God
that embraces the whole of humanity and all human history.
National Liberation, the Temporal Fulfilment of the Kingdom
At the heart of the biblical faith lays the expectation of the
Kingdom of God, which must not be understood merely as the salvation
of certain individuals but rather the reign of God over the entire creation.
Thus, the presence of the Kingdom of God is perceived as the dynamic
reign of God in history. So, the kingdom in Jesus and the Hebrew prophets
is potentially-actually present in the historical experience of the people. It
refers to the historical redemption of humanity. Jesus did not spiritualise
the eschatological promise. But he gave the meaning and fulfilment
today (cf. Luke 4:21). Thus the struggle for national liberation and
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democracy is in its definitive purpose a temporal fulfilment of the
kingdom. However, this does not mean the fullness of the kingdom but a
foretaste of it, because the Kingdom of God is a divine gift from God to
the world.
Social Transformation, a Continuing Salvation in History
The continuous intervention of God in human history that warrants
temporal progress is a continuation of the work of redemption. Any
activity contrary to the purpose of God is SIN. In like manner, a sinful social
situation is a rejection of Gods sovereignty. Thus sin may not only be
considered simply as an individual or interior reality of a person, but ratherit is social. It is a breach of relationship between God and his people, and
among the people themselves. As such the fundamental obstacle of
relationship is sin, which is also the root of all misery and injustices. The
gospel message of Jesus on human liberation from social injustices typifies
this concept of sin. Thus, liberation from poverty and oppression is to be
free from sin.
A sinful situation needs change. Theologically, it is called
conversion. Politically, it is radical reform. Sin demands salvation or
liberation. But if sin is a lack or absence of an affirmative relationship in a
society, there is no means of removing something non-existent. So,
liberation from sin in unjust social relations can be nothing other than the
creation of new ties among the people. This is possible only by means of
shaping a new order of society. Thus, liberation from sin means a radical
change of an unjust social system of society. In other words, it simply
means social transformation. Although social transformation is not the
coming of the Kingdom of God, it is a salvific activity wherein the grace of
God is at work. It is an essential segment of salvation history.
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The Challenge: The IFI to drink from its own well
The world today is marked by the emergence of liberation
movements persistently challenging imperialist globalisation for it craftily
ploys a plutocratic social system. Imperialist globalisation also creates a
global community after the image of capital and the ethics of the market
dictates the meaning of human life. As such, it is totally opposed to Gods
kingdom. This sacrilegious social system challenges the very core of the
Christian faith that the entire humanity is created equal in the image of
God, and that the Creator God is the centre of human life. Hence, the IFI
is challenged to become relevant in the society as to proclaim the
sovereignty of God over the entire creation.
Explicitly, the IFI made Gods kingdom the very centre of its
mission of evangelisation. From its integral ministry, it is very clear that the
IFI gave emphasis in mans responsibility and participation in building up
the kingdom. It is also constitutes an urgent call to bridge the gap
between the ideal and reality, and to transform todays society into a
world of justice, peace and brotherhood. Thus, the proclamation of the IFI
was a vision of total and everlasting salvation of the Filipino people.
Likewise, it constrained inbuilt tension between Gods gift and mans
action, between the present and the future, the material and spiritual.
Accordingly, the challenge for the IFI to drink from its own well is
very significant today. Ambrosio Manaligod persuades the church by
these challenging words,
St. Bernard of Clairvaux said; A people must know how to
drink from their own well. That well is the peoples past and
present historical experience for it is there where they
encounter God. As Jews, the disciples drank from their
experience as Gods chosen people in the Old Testament; as
followers of Christ, they drank from the preaching of Jesus, his
passion and death, his resurrection and ascension to heaven.
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Should I not dare say you also must know how to drink from
your own well; the past and present historical experience of
the Iglesia Filipina Independiente, as People of God in the
Philippines?5
As such, I am calling as to persuade each and one of us to drink
from our own wellthe historical experience of our church. We should
continue to promote social justice and national liberation as an integral
dimension of mission of evangelisation while awaiting the fulfilment of
Gods kingdom.
Together, let us continue build the living church for God and
country.
Mabuhay ang Iglesia Filipina Independiente.
Endnotes:
1 , Bishop Christopher Epting was the Presiding Bishop's Deputy for Ecumenical and
Interfaith Relations of the Episcopal Church of the United States of America (ECUSA), Philippine
Independent Church celebrates its centennial, in News Briefs, Episcopal News Service; available
fromhttp://www.episcopalchurch.org/ens/2002-188.html;accessed, 14 august 2002.
2 DRC, First Part, Chapter I, Section 1.; Epistola VI.
3 DRC, Second Part, Chapter I, Section 1.
4 Manifesto:Al Pueblo y Clero Filipinos, August 19, 1899).
5 Message delivered by Fr. Ambrosio Manaligod, S.T.D, of the Roman Catholic Church on
the occasion of the 49th Msgr. Gregorio Aglipay Death Anniversary Commemoration at the
Cathedral of the Holy Child, Taft Avenue, Manila on 01 September 1984.
http://www.episcopalchurch.org/ens/2002-188.html;http://www.episcopalchurch.org/ens/2002-188.html;http://www.episcopalchurch.org/ens/2002-188.html;http://www.episcopalchurch.org/ens/2002-188.html;