The Ecumenical Movement in the Philippines (1)

7/30/2019 The Ecumenical Movement in the Philippines (1)

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The Ecumenical Movement in the Philippines -Towards the National Council of Churches in the Philippines

by the Rev'd Rex RB Reyes, Jr.

Program Secretary, Christian Unity and Ecumenical Relations

One cannot talk about the National Council of Churches in the Philippines

without going into a general review of the entry and rise of Protestantism in the

Philippines. And one cannot go about talking about the history of Protestantism in thePhilippines without going further back to the history of US colonial designs for the

Philippines and a recall of the understanding of mission and evangelism by these

missionaries who came to the Philippines. These perspectives would help answer thequestion: "why put up other churches in this country when Roman Catholicism was in the

Philippines for more than 300 years?" Substantial historical date in this presentation came

from the writings of Dr. Valentino Sitoy and Mr. Ilustre Guloy.

A. Church and State Tandem in the Philippines, 1900's

The Battle of Manila Bay where Commodore George Deweys fleet beat theSpanish armada and the subsequent Treaty of Paris formalized the entry of the U.S. as the

next colonial ruler in the Philippines. On one hand was Deweys naval fleet. On the other

hand, were the Filipino revolutionaries on land overtaking Spanish garrison aftergarrison, starting in Luzon and then the Visayas. Together, they ousted Spain. In the end,

the subsequent proclamation of President McKinley for the benevolent assimilation of

the Philippines in December of 1896 was the means by which the U.S. would exercisedominion in the islands by force if necessary. It was clear on the Filipinos then that the

U.S. was taking over from where Spain left. Filipinos went to war, this time against the

U.S. a few months after Mckinleys policy. It was a war that they would lose. It was awar that decimated one sixth of the Philippine population. The population, men womenand children suffered U.S. repression. The U.S. declared the pacification campaign

officially over seven years later after the capture, death or capitulation of the Filipino

revolutionary leaders. 1

United States designs in the Philippines is best summed up in the words of U.S.

Senator in 1896: Beveridge said. We are raising more than we can consume. We aremaking more than we can use. Today our industrial society is congested, there are more

workers than work, there are is more capital than there is more investment. . . . Think of

the Americans who would invade the mine and field and forests in the Philippines2

Seven years later, in 1903 when the Philippines was already a colony of the

United States, President McKinly spoke thus to a group of Methodists: When next I

1Historians would later on say that the U.S. sent 130,000 soldiers to fight in 2,811 battles, spent 500

million dollars and killed 600,000 Filipinos [1/6 of the Luzon population at that time] to put them in a

better position to civilize and Christianize the Filipinos better than Spain.

2Merlin Magallona, A Contribution to the Study of Feudalism and Capitalism in the Philippines: Trends

and Implications, Quezon City. Foundation for Nationalist Studies. 1982.

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realized that the Philippines had dropped into our laps I confess I did not know what to

do with them. I sought counsel from all sides Democrats as well as Republicans but

got little help. I thought first that we would take only Manila; then Luzon; then the otherislands, perhaps also. I walked the floor of the White House night after night until

midnight; and I am not ashamed to tell you gentlemen, that I went down on my knees and

prayed Almighty God for light and guidance more than one night. And one night late itcame to me this way I dont know how but it came: (1) that we could not give them

back to Spain that would be cowardly and dishonorable; (2) that we could not turn them

over to France or Germany our commercials rivals in the Orient that would be badbusiness and discreditable; (3) that we could not leave them to themselves they were

unfit for self-government, and they would soon have anarchy and misrule over there

worse than Spains was; and (4) that there was nothing left for us to do but to take them

all, and to educate the Filipinos, and uplift and civilize and Christianize them, and byGods grace do the very best we could for them, as our fellowmen for whom Christ also

died. And then I went to bed, and went to sleep, and slept soundly and the next morning I

sent for the Chief Engineer of the War Department (our map maker) and told him to put

the Philippines on the map of the United States. . . and there they are, and there they willstay while I am President. 3

U.S. control over the Philippines outlasted the presidency of McKinley to this

day.

Even the Protestant missionaries believed that the Philippines was ripe for

harvest. Long before their government occupied the Philippines, Protestants in the U.S.

had been eyeing the Philippines. Spanish authorities restricted the movement of

missionaries. The mock battle in Manila Bay was for them divine intervention for thespread of the Gospel in the Philippines via Protestantism, finding in the battle

parallelisms in the Old Testament battles. American designs for the Philippines received

the blessings of the Protestant Churches who supported the takeover as further proof ofGod's approval and of America's destiny. As early as 1850, Presbyterians were hoping

some new work in Manila could be established. Even the Methodists felt the same. But,

the Spanish colonial authorities, for purposes of preserving "catholic unity" imposedprohibitive restrictions. The Battle of Manila Bay was an opening. The Methodists saw

the defeat of Spain as a divine opportunity on the part of the US and of US Christians to

propagate Protestantism in the Philippines. According to Anderson in his "Providence

and Politics behind the Protestant Missionary Beginnings in the Philippines," the BaptistUnion advocated that since the Philippines was already conquered by arms, it must now

be followed by a conquest for Christ".

Clymer, in his 1986 research on Protestant Missionaries in the Philippines said, many

Protestant groups supported the expansionist intent of the United States, supported the

war against Spain and lobbied for the acquisition of the Philippine islands. Rememberthat Protestantism took a more refined ecclesiology and ethos as it metamorphosed in the

United States (e.g. Methodists, Calvinists). However, they were one in the same in

3H. de la Costa. Readings in Philippine History. P. 219

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thinking that evangelism was mainly "winning souls for Christ". These church

denominations were ably assisted in the home front by the so-called Missionary Boards.

To most of these U.S. churches, mission in the Philippines was expressed in three ways education, health care and spiritual nurture.4

The Philippines became an open country for U.S. protestant missionary activity.

A. The Missionary Alliance of 1900

As would happen, assorted missionaries would come to the Philippines at the turn

of the century - Presbyterians, Congregationalists, Methodists, Baptists and the

Episcopalians, primarily. With them were members of the YMCA who immediately set

up their headquarters in Manila.

Prior to their arrival, the Presbyterians, Methodists and Baptists along with two

others held a conference in July 13, 1898 in New York to consider how they can avoid

duplications and interdenominational rivalry in their mission work. That meeting wouldconsent for these three denominations to be in the Philippines while the others would be

in South America. That meeting also ensured that fellowship among these churcheswould be sustained. This was known as the Comity Agreement of 1898.

In the Philippines, they formed the Missionary Alliance in June 11, 1900 for"fellowship, mutual support and opportunities for pleasant reunions of a social nature".

Membership was individual and not representative. Their distances prevented the alliance

from pursuing its objectives. In September that year, this Alliance farther refined the

Comity Agreement by agreeing that Methodists do mission in Manila and northwardwhile the Baptists will concentrate in the Panay islands. The Presbyterians could be in

both regions. This did not prosper as most of the missionaries had no accountability to the

church or boards they represented.

But after these three, came other groups into the Philippines. The division in

Protestantism did not escape the eyes of Filipino converts and one could imagine rampantproselytizing. In December that year, the Presbyterians passed a resolution respecting

Christian comity. This was to prevent the escalation of the problem. While this was

appreciated, discussions went on what would be the ideal criteria for apportioning the

work among the various denominations.

B. Ecumenical Movement in the Philippines

4Victor Aguilan in "The Other Side of our Heritage: Protestant Mission and American Imperialism"

offers this thought: "The Protestant Missionary Churches were not critical of American imperialism.

Maybe they did not understand the evils of imperialism and the rights of Filipinos for independence.

Perhaps, Christian colonialists and imperialists were adapting their thinking to Christian ideas or

exploiting Christian ideas to suit their own ends, thereby facilitating the use of the Church as an adjunct of

colonization and exploitation ".

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The ecumenical movement in the Philippines formally underwent five phases, the last

being the present National Council of Churches in the Philippines.

C.1 The Evangelical Union (1901-1929)

In April 1901, due to the problems brought about by the entry of other groups andof the mad scramble for members, a meeting was held at the YMCA headquarters in

Manila by the Presbyterians, Methodist Episcopalians, the United Christian Missionary

Society, the United Brethren, the YMCA and the British and American Bible Societies.Thus, was born the Evangelical Union, which aimed to unite all the evangelicals in the

country. This conference adopted what is now known as the Comity Agreement, to wit:

1. Division of the country into territories

2. Adopted a common name - La Iglesia Evangelica de las Islas Filipinas3. Direct the growth of the native churches to develop in the end one National

Evangelical Church

4. Comity in the establishment and operation of institutions and in conducting

programs.

This was to be the first of its kind in Asian Protestantism. It was revised in 1902to cover more regions and to accommodate new groups desirous of opening work in the

Philippines. The following was the allocation:

1. The Methodists would cover the provinces north of Manila, between Rizal andIlocos Sur.

2. The Presbyterians would cover the eight provinces south of Manila from Cavite to

Bicol and the eight provinces in the Eastern Visayas

3. The United Brethren would cover La Union and the Mountain Province4. The Disciples will cover, Ilocos Sur and Norte, Abra, Northern Mindoro and

designated places near Manila by agreement with the Presbyterian Mission

5. The Baptists would cover Western Visayas, South Mindoro and Romblon6. The Congregationals would cover Eastern and Central Mindanao.

7. The Christian Missionary Alliance would cover Western Mindanao and the Sulu

archipelago.8. Manila would be open to all.

In 1920, the Constitution was amended to accept Filipino deputations and

membership in the Union. Dr. Jorge C. Bocobo, dean of the College of Law of theUniversity of the Philippines would later on hold the distinction of being the first Filipino

president of the Union.

The Evangelical Union wielded influence in Philippine society especially in

Christian education, order and morals. It was instrumental in outlawing opium traffic in

the country; spoke against gambling, denounced prostitution, child labor and publicdance halls. It worked for the abolition of the cockpits and the traffic of liquor but failed

to gather public support. It established Unions some of which exist today, like the Union

Theological Seminary and Union Church of Manila. After three decades, it resulted into

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153,487 Filipino Protestants in 955 churches. The Evangelical Union "became the

premier show window of the best gifts Protestantism could offer to the nation"

Of note during this period was presence of the Salvation Army. Its formal

organization in the Philippines would take place on June 6, 1937. In October 11, 1901 the

Missionary District of the Philippine Islands of the Protestant Episcopal Church in theUnited States of America, now known as the Episcopal Church in the Philippines was

formally established by an act of that Church's General Convention in San Francisco and

the subsequent election of Charles Henry Brent as its first bishop, in August 3, 1902 theIglesia Filipina mdependiente was proclaimed with Bishop Aglipay as its first Obispo

Maximo. The establishment of the Iglesia Evangelica Metodista en las Islas Filipinas

took place in 1909. Organized by a nephew of Fr. Jacinto Zamora, Rev. Nicolas Zamora

would hold the distinction of being the first Filipino Protestant minister of this firstindigenous Protestant church. The Methodists however, hold the distinction of holding

the first Protestant Service on August 28,1898 at Fort Santiago.

Meanwhile the Episcopalians refused to join the Union. Bishop Brent did not likethe term "evangelical" and refused to have anything to do with a movement that did not

include the Roman Catholics. However, they respected the Comity Agreement, inaddition to their policy of "no altar against another altar". The Aglipayans themselves did

not join.

C.2 The National Christian Council (1929-1938)

In March 15, 1929 the Presbyterians, the Congregationalists, the United Brethren

and the United Church of Manila formed the United Evangelical Church in thePhilippines. While the merger was being planned there was a felt need to widen efforts

for more effective union. Inspired by the visit of Dr. John R. Mott, then chairman of the

international missionary council, the National Christian Council was born.

The NCC was composed of individuals representing Christian boards and

agencies. Its general assembly included all missionaries and one representative from eachlocal congregation.

The NCC carried the same spirit of the Union. And through its regular meetings,

the Council afforded its members "the widest possible opportunity for contact,fellowship, mutual understanding, sharing of experience and information, and the

discussion of policies and plans for the future".

Increasingly, Filipinos took part in the leadership. NCC became the voice of

Philippine Protestantism through its publication, the Evangelical Bulletin. It sent

delegates to the International Missionary Council and initiated rural life movementamong the churches and encouraged youth conferences and institutes all over the country.

It gained the membership of the Christian Missionary alliance and the Philippine-

Borneo Faith Mission as well as the financial support of the American Mission Boards in

the United States.

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It was also at this time (1932) that six indigenous evangelical churches, mainly of

the Presbyterian tradition, formed the Iglesia Evangelica Unida de Cristo. In May 23,1935, the Convention of Philippine Baptist churches was formally organized under the

leadership of Dr. Feliciano Sombito. Baptist work in the Philippines began, however, in

1900.

By 1936, the Filipinization of the leadership of the NCC was complete. Still the

Episcopalians and the Aglipayans would not join the Council.

C.2 Philippine Federation of Evangelical Churches (1938-1949)

Mainly out of concern for the younger churches, the Executive Committeerecommended and the NCC approved the reorganization of the NCC into the Philippine

Federation of Evangelical Churches. It limited its membership to churches and boards

and agencies became associate members. Its aim was to "unite various Christian bodies

and agencies in the Philippines for the two-fold purpose of securing comity, cooperationand effectiveness in their operation, and searching out possible bases for organic union

with the view of bringing the churches to such union in due time".

Re-alignments were made. The Alliance and the Filipino-Bomeo Faith Mission

withdrew. The Presbyterians, Congregationalists and the United Brethren could not befull members because they were all one now in the United Evangelical Church. Its

publication was also transformed into the "Christian Enterprise".

Among some of its actions were to insist on the 7 instead of 9 years as the age forgrade school and successfully ensured order among Protestants from the north who were

migrating to the south. They continued waging war against cockfighting and liquor but

received the same lack of public support.

The work of the PFEC was disrupted by the war. One of its leaders, Gumersindo

Garcia held on to the leadership and helped tend to missionaries interned during the war.He also facilitated the release of some of these missionaries.

During the war years, the Japanese created the Religious Section to deal with

Protestant and Catholic affairs. Its purpose was to "coordinate religious activities in theislands and propagandize the Japanese cause through the churches. They were to see to

it that the churches helped, not hindered, the occupation and supported Japanese aims

for the Philippines". Some 35 evangelical churches formed into the Federation ofEvangelical Churches in the Philippines in 1943 "to promote Christian movement to lead

people spiritually and to serve for the establishment of permanent peace in the Great

East Asia". The FECP sustained Christian Education, evangelism and the promotion ofChristian literature.

In October 1945, PFEC was reconvened. Dr. Garcia succeeded Dean Bocobo

while Methodist Bishop Cipriano Navarro was elected Executive Secretary. The PFEC

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remained vigilant in safeguarding the democratic institutions, ideals and principles

instituted in the country. It sent deputations to conferences abroad.

By 1947, the IEMELIF and the Philippine Methodist churches became constituent

members. Two years later, the United Church of Christ in the Philippines was admitted as

a full member.

The Federation stepped up religious education and rural work. In May 1946, it

organized the Association of Christian Schools and Colleges. Churches celebratedIndependence Day jointly and opposed the Jai Alai and sweepstakes. The Committee of

Church Union of the Federation formulated a basis of union which was adopted by the

uniting churches of the UCCP. Its Department of Christian Education went into

publication of volumes of religious education. Its Department of Rural Churchencouraged cooperatives in rural areas and pioneered the Credit Union Movement of the

Philippines. Its Family Life Work Committee led in advocating a National Family Week

(week III of September) which was contained in a Presidential Proclamation in 1948. A

fall time youth director was hired. The Federation was at the forefront opposing religiousintolerance, immorality and graft and corruption.

The Federation was represented in international meetings, among them the

International Missionary Council in Madras (1938) and Toronto (1947); World

Conference on Christian Youth in Amsterdam (1939) and Oslo (1947), and theConference in Amsterdam in 1948 where the World Council of Churches was born. From

the Mission Conference of Edinburgh (1910) to the Faith and Order Conference in

Lausanne in 1927 and through the preparations for the inauguration of the WCC,

Episcopal Bishop Charles Brent was among the moving pillars.

The Federation openly endorsed President Osmena's call for moral and material

reconstruction and urged a high level ethical campaign in the presidential elections of1946. Iturged incoming President Roxas to create a Committee on Moral Rehabilitation

to draft a Code of Morals to be taught in schools, churches and homes and response to the

social degeneration prevalent right after the war. It urged government officials forgenuine service and honesty and likewise campaigned for a self-sufficient Republic. This

call was to be renewed again and again.

The Federation affirmed the right of suffrage when the Parity Rights amendmentswere put forth in a referendum in 1947. At one point the Federation urged the

government to stop military drills on Sundays so students can go to church.

Meanwhile, the Lutheran Church began initial work in 1946. Three years later.

Dr.Alvaro Carino returned from Missouri and formally assumed leadership. In 1963 it

formally adopted its name - Lutheran Church in the Philippines and became anautonomous church in 1967. Still the IFI and the ECP would not join the Federation.

C.4 The Philippine Federation of Christian Churches (1949-1963)

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In October 1947, the PFEC adopted a new charter changing its name to the

Philippine Federation of Christian Churches with three departments - Christian

Education, Youth Work and Rural Life. This became official in May 25, 1949. AnotherMethodist, Juan Nabong succeeded Bishop Navarro. Rev. Jose Yap, a Baptist took over

in 1954 until 1971.Thus, the fourth phase.

The change in name was meant to encourage the IFI and the Episcopal Church to

join. Both churches had reservations on the term "evangelical". Still the two churches

remained cold to the idea of joining, especially so that the Federation was espousing anational church, which meant organic unity. The IFI was at that time embroiled in a legal

battle between the group of Isabelo de los Reyes and Bishop Fonacier. The Federation

however, invited leaders of the two churches when occasions arose.

In 1950, the idea of returning to a National Council type emerged. After the

debate, the PFCC was retained. The PFCC continued the principles of its predecessor and

became the voice of Philippine protestantism.

Among its achievements:

the evangelical work at the University of the Philippines in 1947,which led to the UP Christian Youth movement two years later and then to the

Church of the Risen Lord in 1956.

The Golden Anniversary of Philippine Protestantism in 1950

The establishment of radio Station DYSR

Relief operation to 60,000 earthquake victims in Lanao, 1955

The construction of the present building (1961)

Its departments grew to seven: Christian Education, Youth and Student Work,

Rural Church/Public Welfare, Home and Family Life, Radio-TV, Audio-Visual andLiterature.

Internally, the Comity Agreement was found to be a constant irritant. In 1953, the

Federation approved the following principle for the member-churches as regards newwork: "All Executive Heads of Member Churches of the Federation do their very best

including the sending of a pastoral letter, to see to it that their workers, before opening

up new work in any locality where there is established church of a Federation memberchurch will confer with the church in that area as to the advisability of opening up work

and organizing a church in the given area ".

C.5 The National Council of Churches in the Philippines (1963-)

In April, 1961 heeding the call of the East Asia Christian Conference (now theChristian Conference of Asia) Chairman Enrique Sobrepena for fresh initiatives to

broaden the base of the ecumenical movement, 34 people representing eight churches and

six church related organizations started informal conversation. A consultation followed in

September 21, 1961 to discuss further a conciliar type of organization. Nine of thefourteen churches invited sent representatives. A committee drafted a proposed

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Constitution, which was submitted to the member churches for review. By June 1963

with a sufficient number of churches ratifying the proposed Constitution the inaugural

assembly was set for July. But since the Convenor of the Committee, Bishop LymanOgilby of the Episcopal Church was not available, it was moved to November.

Finally, in the afternoon of November 7, 1963 the National Council of Churcheswas inaugurated at the Cathedral of St. Mary and St. John in Quezon City. Earlier in the

morning the Federation dissolved in favor of the NCCP. Seven member-churches

composed the Council: the Convention of Philippine Baptist Churches, the IEMELIF, theIglesia Evangelica Unida de Cristo, the IFI, the ECP, the Methodist Church and the

UCCP. The Lutherans, Salvation Army and the Seventh-Day Adventist sent observers.

This inaugural assembly elected the following as its officers: OM Isabelo de losReyes (IFI), Chairman; Bp. Lyman Ogilby (ECP), Dr. Fidel Galang (UMC) and Bishop

Enrique Sobrepena (UCCP) - Vice Chairmen; Dr. Jose Yap (CPBC) - Administrative

Secretary; and, Rev. George Castro (EIMELIF) Treasurer. Since then the Council met

in general convention every two years, except the second which was held in 1966 insteadof 1965.

The idea of organic union as an objective of the Council was discarded and left to

the churches. The Methodists and the IEMELIF would later on sign a Declaration for

Closer Relationship in November 23, 1976. Earlier, in 1962, the Episcopal Church andthe Iglesia Filipina Independiente entered into a Concordat, which was re-affirmed in

1997. The IFI also signed separate Covenants with the UNIDA and the UCCP. The latter

two likewise have their own agreement.

The Council continued its tradition of advocating the transformation of Church

and society, speaking on social issues. It was consistent with its prophetic ministry and

opposed the suspension of the habeas corpus in 1971 and was one of the firstorganizations to ask Marcos to lift Martial Law. The two-volume "A Public Faith, A

Social Witness" documents the statements and resolutions of the Council on church and

society.

C. Lessons

Protestantism by its historical character is ecumenical. In the Philippines, theywere at the forefront of the Ecumenical Movement. The NCCP remains to be the living

testimony of the constant need to engage in ecumenical work for the renewal of the

church. This is true in a situation where on top of the agenda of the churches is survivaland ecumenism seems to be the least of the churchs priorities.

From this review, we can glean the following lessons:

1. The ecumenical movement in the Philippines was initially meant for

fellowship. From the beginning however, the idea of organic union was nurtured.

In this sense, ecumenism was understood as a movement for Christian Unity.

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2. The engagement of the Federation and the Council in many issues of national

import added a new dimension to the definition of ecumenism as also a movement

for the renewal of the church and society. It thus follows the currentunderstanding as referring to the whole church "as opposed to that which is

divisive or to the whole faith of the church as opposed to that which is partial"

(The Ecumenical Movement, edited by Michael Kinnamon and Brian Cope, p. 1).Thus when one is engaged in ecumenism, one is concerned with the unity and

renewal of the church and "its relationship to God's reconciling and renewing

mission throughout creation ".

As to relations with the Roman Catholic Church, the Lutheran Church and the

Roman Catholic Church signed an agreement on baptism in 1973 where each churchformally recognized the baptism of the other. Another similar agreement was signed

between the Roman Catholic Church and the Episcopal Church in the Philippines in 1980

at the Cathedral of St. Mary and St. John. Whether these are being observed to the later is

something that we need to see.

The NCCP and the Roman Catholic Church, through its Catholic Bishop'sConference of the Philippines observe jointly the annual celebration of the Week of

Prayer for Christian Unity. Initial discussions between the NCCP and the CBCP has

resulted into a joint Theological Statement on Christian Baptism released during the 1999celebration of the Week of Prayer for Christian Unity. This statement was received and

approved by the Executive Committee of the NCCP. What appropriately follows would

be separate discussions between the Roman Catholic Church and the individual members

of the Council. Future discussions between the theologians of the NCCP and the CBCPwould be concerns on Ministry and the Eucharist. NCCP member-churches will have to

work double time first to level off among themselves on these two issues before they can

finally meet with the representatives of the Roman Catholic Church.

Both NCCP and CBCP are represented in other bodies like the National

Ecumenical Consultative Committee, which replaced the Church-Military LiaisonCommittee organized by the Office of the President. Both relate with the Philippine

Council of Evangelical Churches and the Muslims through the Bishops-Ulama

Conference. In the region, both are represented in the on-going Asian Movement for

Christian Unity, a joint initiative of the Christian Conference of Asia and the Federationof Asian Bishops Conference.

SIP Apr 3, 03

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The Ecumenical Movement in the Philippines (1)