Pub Date : 2022-01-01DOI: 10.55997/1002pslvii172a2
V. Loquias
The paper presents a constellation of works that have made a different ripple in doing philosophy in the Bikol region. The common feature of relocating the philosophical enterprise into the linguistic universe of Bikol among the works included is identified herein as the root of Bikol philosophizing while the arrangement according to their shared themes conveyed by the various concepts tackled is referred to as the offshoots of Bikol philosophizing. A panoramic view of the Bikol concepts developed is thus presented thematically rendering solidarity to the efforts of the authors who either worked directly or in proximity with the linguistic turn of philosophy to Bikol. The paper ends with some remarks on this practice of philosophy in Bikol in relation to the other initiatives in the country which offer a molecular view of (Filipino) philosophy in the regions.
{"title":"The Roots and Offshoots of Bikol Philosophizing","authors":"V. Loquias","doi":"10.55997/1002pslvii172a2","DOIUrl":"https://doi.org/10.55997/1002pslvii172a2","url":null,"abstract":"The paper presents a constellation of works that have made a different ripple in doing philosophy in the Bikol region. The common feature of relocating the philosophical enterprise into the linguistic universe of Bikol among the works included is identified herein as the root of Bikol philosophizing while the arrangement according to their shared themes conveyed by the various concepts tackled is referred to as the offshoots of Bikol philosophizing. A panoramic view of the Bikol concepts developed is thus presented thematically rendering solidarity to the efforts of the authors who either worked directly or in proximity with the linguistic turn of philosophy to Bikol. The paper ends with some remarks on this practice of philosophy in Bikol in relation to the other initiatives in the country which offer a molecular view of (Filipino) philosophy in the regions.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"43751416","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.55997/1004pslvii172a4
Kendrick Ivan Panganiban
This paper aims to present the unifying force brought by a Marian devotion to two towns located in two places with different circumstances in Philippine Church history. In the spiritual geography of the religious orders in the Philippines, the parishes of Bataan were administered by the Dominicans since 1588 while the parishes of Bulacan were administered by majority by the Augustinians since 1572. La Virgen Milagrosa del Rosario del Pueblo de Orani grew as a Marian devotion that has gathered pilgrims in many years. The image was brought to Bataan and eventually completed the triumvirate of Dominican patrons with Abucay being devoted to St. Dominic de Guzman in 1588 and Samal being devoted to St. Catherine of Siena in 1596. When Orani was separated to be an independent parish in 1714, the devotion grew further. Then, between the 1700s to the 1800s, a brown-skinned image of the Virgin and the Child Jesus was discovered along the riverbanks of Hagonóy, Bulacan, under the Augustinians at the other side of the Manila Bay. This image was very similar to Orani's La Virgen Milagrosa, which in turn would be recognized as Nuestra Señora del Santisimo Rosario de Hagonóy. Though a Dominican-propagated devotion, this local rosary devotion and the image grew in this town with various traditions such as Marian poetry and the promotion of the Block Rosary movement. Orani's image would later on be further venerated not only in Bataan but in the neighboring provinces. Though Hagonóy can be found farther East from Bataan and Pampanga, the rosary devotion in this town seemed a visage of the Bataan patroness. By 1942, the fall of Bataan caused Bataeños to travel to Hagonóy and settling in the western barrio of the town. This was eventually named Sto. Rosario in honor of the Virgin of the Rosary. There the Bataeños saw their patroness in the image of the discovered Nuestra Señora del Santisimo Rosario de Hagonóy. The circumstances of the relations between the people of the two towns resulted in the establishment of the parish of Sto. Rosario, Hagonóy in 1952. Further propagation of these two devotions allowed for the recognition of both Marian devotions by their dioceses and by the Holy See. Orani's image was granted a canonical coronation in 1958. Eventually, the church of Orani was granted the titles diocesan shrine in 2004, an affiliate of the Papal Basilica of Santa Maria Maggiore in 2012 and a minor basilica in 2019. The devotion to Nuestra Señora del Santisimo Rosario de Hagonóy, on the other hand, was granted an episcopal coronation also in 2019. The impact of the local Marian devotion in these two towns became a way to unite the Catholic faithful, like a link of the beads of the rosary which identify the country as “Pueblo amante de Maria.”
本文旨在呈现一位圣母在菲律宾教会历史上处于不同环境的两个地方的两个城镇所带来的统一力量。在菲律宾修会的精神地理中，巴丹的教区自1588年以来由多米尼加人管理，而布拉干的教区自1572年以来由奥古斯丁人管理。罗萨里奥圣母米拉格萨教堂多年来一直聚集着朝圣者。该形象被带到巴丹，最终完成了多米尼加赞助人的三驾护航，Abucay于1588年献给圣多米尼克·德·古斯曼，Samal于1596年献给锡耶纳的圣凯瑟琳。当奥拉尼在1714年被分离出来成为一个独立的教区时，人们的奉献精神进一步增长。然后，在18世纪到19世纪之间，圣母和圣婴耶稣的棕色皮肤像在马尼拉湾另一边的布拉干Hagonóy河岸上被发现。这张照片与奥拉尼的《处女米拉格罗萨》非常相似，而这张照片又被认为是《Nuestra Señora del Santisimo Rosario de Hagonóy》。虽然这是道明会宣扬的奉献，但当地的玫瑰经奉献和形象在这个城镇随着各种传统而发展，比如玛丽安诗歌和街区玫瑰经运动的推广。后来，奥拉尼的形象不仅在巴丹，而且在邻近省份得到了进一步的尊崇。虽然Hagonóy可以在离巴丹和邦板牙更远的东方找到，但这个镇上的念珠奉献似乎是巴丹女守护神的形象。到1942年，巴丹沦陷导致Bataeños前往Hagonóy并在该镇的西部地区定居。它最终被命名为Sto。罗萨里奥，以纪念玫瑰圣母。在那里Bataeños在发现的Nuestra Señora del Santisimo Rosario de Hagonóy的图像中看到了他们的赞助人。两镇人民之间的关系导致了斯托教区的建立。罗萨里奥，Hagonóy, 1952年。这两个奉献的进一步传播允许承认两个玛丽安奉献由他们的教区和罗马教廷。1958年，奥拉尼的肖像被授予教会的加冕礼。最终，奥拉尼教堂于2004年被授予教区圣地的称号，2012年成为圣玛丽亚马焦雷教皇大殿的附属教堂，2019年成为小型大殿。另一方面，对Nuestra Señora del Santisimo Rosario de Hagonóy的奉献也在2019年获得了主教加冕礼。在这两个城镇，当地的圣母献身精神的影响成为团结天主教信徒的一种方式，就像念珠的纽带一样，将这个国家确定为“玛利亚之乡”。
{"title":"The Rosary Devotions of Orani, Bataan and of Hagonóy, Bulacan: A Devotional Link","authors":"Kendrick Ivan Panganiban","doi":"10.55997/1004pslvii172a4","DOIUrl":"https://doi.org/10.55997/1004pslvii172a4","url":null,"abstract":"This paper aims to present the unifying force brought by a Marian devotion to two towns located in two places with different circumstances in Philippine Church history. In the spiritual geography of the religious orders in the Philippines, the parishes of Bataan were administered by the Dominicans since 1588 while the parishes of Bulacan were administered by majority by the Augustinians since 1572. La Virgen Milagrosa del Rosario del Pueblo de Orani grew as a Marian devotion that has gathered pilgrims in many years. The image was brought to Bataan and eventually completed the triumvirate of Dominican patrons with Abucay being devoted to St. Dominic de Guzman in 1588 and Samal being devoted to St. Catherine of Siena in 1596. When Orani was separated to be an independent parish in 1714, the devotion grew further. Then, between the 1700s to the 1800s, a brown-skinned image of the Virgin and the Child Jesus was discovered along the riverbanks of Hagonóy, Bulacan, under the Augustinians at the other side of the Manila Bay. This image was very similar to Orani's La Virgen Milagrosa, which in turn would be recognized as Nuestra Señora del Santisimo Rosario de Hagonóy. Though a Dominican-propagated devotion, this local rosary devotion and the image grew in this town with various traditions such as Marian poetry and the promotion of the Block Rosary movement. Orani's image would later on be further venerated not only in Bataan but in the neighboring provinces. Though Hagonóy can be found farther East from Bataan and Pampanga, the rosary devotion in this town seemed a visage of the Bataan patroness. By 1942, the fall of Bataan caused Bataeños to travel to Hagonóy and settling in the western barrio of the town. This was eventually named Sto. Rosario in honor of the Virgin of the Rosary. There the Bataeños saw their patroness in the image of the discovered Nuestra Señora del Santisimo Rosario de Hagonóy. The circumstances of the relations between the people of the two towns resulted in the establishment of the parish of Sto. Rosario, Hagonóy in 1952. Further propagation of these two devotions allowed for the recognition of both Marian devotions by their dioceses and by the Holy See. Orani's image was granted a canonical coronation in 1958. Eventually, the church of Orani was granted the titles diocesan shrine in 2004, an affiliate of the Papal Basilica of Santa Maria Maggiore in 2012 and a minor basilica in 2019. The devotion to Nuestra Señora del Santisimo Rosario de Hagonóy, on the other hand, was granted an episcopal coronation also in 2019. The impact of the local Marian devotion in these two towns became a way to unite the Catholic faithful, like a link of the beads of the rosary which identify the country as “Pueblo amante de Maria.”","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48833292","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Pub Date : 2022-01-01DOI: 10.55997/1001pslvii172a1
Patrick Andre Mencias
This paper explores Emmanuel Levinas’ concept of Teshuvah or Forgiveness in the Religious/ Judaic Tradition. Levinas wrote the idea of forgiveness in two distinct occasions, in different writings. While the other concept of Forgiveness is named as “pardon” that is written in his major work Totality and Infinity, this paper explores the notion of Teshuvah from the commentary he made in the colloquium organized by the Ecole Normale Israelite Orientale in 1963. In addition to the discussion, while the paper is focused on understanding the notion of Teshuvah, it will also highlight Levinas’ ethical responsibility as his form of critique and reevaluation of the Teshuvah from its prescriptive and conditional nature, towards an ethics that is for-the-Other. The discussion of the paper will be as follows, first, it will introduce the main text where Levinas’ mentions the idea of Teshuvah in Towards the Other as to understand how it is written and interpreted by Levinas. Second, is to retell the stories from the Talmud where the lesson on Teshuvah is found and what the ideas are that stem out of it. Third, is to expose Levinas’ critique and commentary of each story. And finally the paper shall conclude as to how the concept of Teshuvah can be understood in a better light as it is complimented with Levinas’ analysis on Ethical Responsibility.
{"title":"Teshuvah and the Return to Goodness: Emmanuel Levinas’ Concept of Forgiveness in the Religious Dimension","authors":"Patrick Andre Mencias","doi":"10.55997/1001pslvii172a1","DOIUrl":"https://doi.org/10.55997/1001pslvii172a1","url":null,"abstract":"This paper explores Emmanuel Levinas’ concept of Teshuvah or Forgiveness in the Religious/ Judaic Tradition. Levinas wrote the idea of forgiveness in two distinct occasions, in different writings. While the other concept of Forgiveness is named as “pardon” that is written in his major work Totality and Infinity, this paper explores the notion of Teshuvah from the commentary he made in the colloquium organized by the Ecole Normale Israelite Orientale in 1963. In addition to the discussion, while the paper is focused on understanding the notion of Teshuvah, it will also highlight Levinas’ ethical responsibility as his form of critique and reevaluation of the Teshuvah from its prescriptive and conditional nature, towards an ethics that is for-the-Other. The discussion of the paper will be as follows, first, it will introduce the main text where Levinas’ mentions the idea of Teshuvah in Towards the Other as to understand how it is written and interpreted by Levinas. Second, is to retell the stories from the Talmud where the lesson on Teshuvah is found and what the ideas are that stem out of it. Third, is to expose Levinas’ critique and commentary of each story. And finally the paper shall conclude as to how the concept of Teshuvah can be understood in a better light as it is complimented with Levinas’ analysis on Ethical Responsibility.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2022-01-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47353040","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
: This article presents the two most influential factors in the Hispanization of the Christian Mission in the Philippines during the 15th and 16th centuries: (1) the Spanish Catholicism; and (2) Spanish Royal Patronage. The Spanish Catholicism emerged from the much earlier Catholic Reform in Spain, which anteceded the Ecumenical Council of Trent (1545 – 63), and the vitality coming from the Spanish Reconquest of the last Muslim Emirate (1492) in the Iberian Peninsula. These elements had animated and forged the Catholic identity in Spain, wherein the newly -formed nation and its people identified their destiny with the Catholic faith. Thus, both the Spanish conquistadores and the Spanish friars conducted their military conquest and missionary expansion, respectively, in the sense of “messianic mission." The Spanish Royal Patronage was the result of papal concessions, through a series of papal bulls, to the Spanish Crowns in the evangelization of the lands of America and Asia. In these concessions, the Supreme Pontiffs granted the Spanish Monarchs ecclesiastical privileges and rights in the conquered non-Christian lands in return for their patronage of the missionary enterprise, thus, yielding complete control of the Christian mission in these territories. The consequences of this patronage to the lands mentioned above resulted in much fiery debate in its legitimacy. Both of which equally determined the kind of Catholicism that reached the shores of the Philippine Islands.
{"title":"Prelude to Filipino Catholicism The Hispanization of the Christian Mission (15th to 16th Centuries)","authors":"Jessie Yap, OP","doi":"10.55997/4002pslvi170a1","DOIUrl":"https://doi.org/10.55997/4002pslvi170a1","url":null,"abstract":": This article presents the two most influential factors in the Hispanization of the Christian Mission in the Philippines during the 15th and 16th centuries: (1) the Spanish Catholicism; and (2) Spanish Royal Patronage. The Spanish Catholicism emerged from the much earlier Catholic Reform in Spain, which anteceded the Ecumenical Council of Trent (1545 – 63), and the vitality coming from the Spanish Reconquest of the last Muslim Emirate (1492) in the Iberian Peninsula. These elements had animated and forged the Catholic identity in Spain, wherein the newly -formed nation and its people identified their destiny with the Catholic faith. Thus, both the Spanish conquistadores and the Spanish friars conducted their military conquest and missionary expansion, respectively, in the sense of “messianic mission.\" The Spanish Royal Patronage was the result of papal concessions, through a series of papal bulls, to the Spanish Crowns in the evangelization of the lands of America and Asia. In these concessions, the Supreme Pontiffs granted the Spanish Monarchs ecclesiastical privileges and rights in the conquered non-Christian lands in return for their patronage of the missionary enterprise, thus, yielding complete control of the Christian mission in these territories. The consequences of this patronage to the lands mentioned above resulted in much fiery debate in its legitimacy. Both of which equally determined the kind of Catholicism that reached the shores of the Philippine Islands.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44956763","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In commemorating anniversaries of institutions, it is always good to recognize the tangible aspects that were produced by these institutions. The objects or buildings award a certain rootedness of an institution in the place it has worked in. Thus, the present study was made in line with the 50th anniversary of the Dominican Province of the Philippines and the 500th anniversary of the coming of Christianity to the Philippines. The compiling of examples for this article was done chiefly by sifting through historic accounts, whether archival or published, and the correlation of the data with the succession of parish priests; with the appearance—and disappearance—of the mission from the Acts of the Dominican chapters; and with the extant artworks themselves or their context within edifices. In most cases, the times of manufacture can only be gauged in numbers of decades, being framed within the building of a church that could continue from one century to the next. Artifacts that are confidently dated, such as the the Binalatoca bell of Camalaniugan (1595), or the ivory pieces in Salamanca (1686), are valuable benchmarks.
{"title":"Extant Artifacts from the First One Hundred Fifty Years of the Dominicans in the Philippines (1587-1750)","authors":"Regalado Trota José","doi":"10.55997/4004pslvi170a3","DOIUrl":"https://doi.org/10.55997/4004pslvi170a3","url":null,"abstract":"In commemorating anniversaries of institutions, it is always good to recognize the tangible aspects that were produced by these institutions. The objects or buildings award a certain rootedness of an institution in the place it has worked in. Thus, the present study was made in line with the 50th anniversary of the Dominican Province of the Philippines and the 500th anniversary of the coming of Christianity to the Philippines. The compiling of examples for this article was done chiefly by sifting through historic accounts, whether archival or published, and the correlation of the data with the succession of parish priests; with the appearance—and disappearance—of the mission from the Acts of the Dominican chapters; and with the extant artworks themselves or their context within edifices. In most cases, the times of manufacture can only be gauged in numbers of decades, being framed within the building of a church that could continue from one century to the next. Artifacts that are confidently dated, such as the the Binalatoca bell of Camalaniugan (1595), or the ivory pieces in Salamanca (1686), are valuable benchmarks.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"47825012","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This research paper revolves around the influence of the Dominicans in the Philippines in terms of Marian devotions. It discusses the rich Marian pious exercises that originated from the Dominican Order also known as the Order of Preachers. These practices were handed down by the Dominican missionaries since 1587. One of the charisms of the Dominicans is the propagation of the Holy Rosary. This pious exercise was highlighted through its history and connectedness to the Friars Preachers and how it helped in the evangelization of the missionaries. The establishment of Marian shrines has been one of the legacies of the Dominican missionaries specially in the northern part of the archipelago which up to now are still in existence. The shrines of Our Lady of the Rosary, La Naval de Manila and the Shrine of Our Lady of the Rosary Manaoag, Pangasinan, are two notable sanctuaries dedicated to the promotion of the Holy Rosary. These Marian liturgical and devotional practices followed the principles of Vatican II’s Chapter Eight of Lumen Gentium and the Marialis Cultus of St. Pope Paul VI. Finally in the last part of the article, it discusses how the Dominicans adopted to the “new normal” of promoting Marian devotions through online means and the use of social media platforms. While at the same time remaining faithful and rooted in the principles set by the Directory on Popular Piety and Liturgy.
{"title":"The Dominican Influence in the Philippines in Terms of Marian Piety: Yesterday, Today and Beyond the 500 Years of Christianity","authors":"Roland Mactal, O.P.","doi":"10.55997/4005pslvi170a4","DOIUrl":"https://doi.org/10.55997/4005pslvi170a4","url":null,"abstract":"This research paper revolves around the influence of the Dominicans in the Philippines in terms of Marian devotions. It discusses the rich Marian pious exercises that originated from the Dominican Order also known as the Order of Preachers. These practices were handed down by the Dominican missionaries since 1587. One of the charisms of the Dominicans is the propagation of the Holy Rosary. This pious exercise was highlighted through its history and connectedness to the Friars Preachers and how it helped in the evangelization of the missionaries. The establishment of Marian shrines has been one of the legacies of the Dominican missionaries specially in the northern part of the archipelago which up to now are still in existence. The shrines of Our Lady of the Rosary, La Naval de Manila and the Shrine of Our Lady of the Rosary Manaoag, Pangasinan, are two notable sanctuaries dedicated to the promotion of the Holy Rosary. These Marian liturgical and devotional practices followed the principles of Vatican II’s Chapter Eight of Lumen Gentium and the Marialis Cultus of St. Pope Paul VI. Finally in the last part of the article, it discusses how the Dominicans adopted to the “new normal” of promoting Marian devotions through online means and the use of social media platforms. While at the same time remaining faithful and rooted in the principles set by the Directory on Popular Piety and Liturgy.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"44402507","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
This paper presents a story of the Iglesia Filipina Independiente (IFI) employing the ecumenical perspective. IFI’s existence was basically shaped by the birth of the Philippines as a nation. Moreover, this paper seeks to uphold a spirit of openness to come up with a reconciling narrative between the IFI and the Roman Catholic Church in the Philippines (RCCP) by highlighting their shared history and sentiments. The discussion of the eventual separation of the IFI from the Catholic Church highlights the grounds that the former firmly maintained and the reasons for holding on to them. One of the reasons was the desire to be more responsive to the changes that the Philippines was experiencing during that time; included in this response was the need to assume new roles as expected of a mature Church in the Philippines. The reforms that RCCP carried after the 1896 Revolution was an affirmation to a certain extent of the claims of the IFI, although it might have been a case of a ‘little too late.' However, it could also be a case of ‘more had yet to be done,’ which required a lot of patience for both the RCCP and the IFI. If these were considered, schism might have been prevented. By highlighting this standpoint, this paper uses Receptive Ecumenical Learning. This paper aims to demonstrate that there is a way to heal the pain of division by framing the narrative from the point of view of the need for church reform.
{"title":"A Healing Narrative to Achieve Christian Unity: The Case of the Catholic Church and the Iglesia Filipina Independiente","authors":"C. P. Magboo, O.P.","doi":"10.55997/4006pslvi170a5","DOIUrl":"https://doi.org/10.55997/4006pslvi170a5","url":null,"abstract":"This paper presents a story of the Iglesia Filipina Independiente (IFI) employing the ecumenical perspective. IFI’s existence was basically shaped by the birth of the Philippines as a nation. Moreover, this paper seeks to uphold a spirit of openness to come up with a reconciling narrative between the IFI and the Roman Catholic Church in the Philippines (RCCP) by highlighting their shared history and sentiments. The discussion of the eventual separation of the IFI from the Catholic Church highlights the grounds that the former firmly maintained and the reasons for holding on to them. One of the reasons was the desire to be more responsive to the changes that the Philippines was experiencing during that time; included in this response was the need to assume new roles as expected of a mature Church in the Philippines. The reforms that RCCP carried after the 1896 Revolution was an affirmation to a certain extent of the claims of the IFI, although it might have been a case of a ‘little too late.' However, it could also be a case of ‘more had yet to be done,’ which required a lot of patience for both the RCCP and the IFI. If these were considered, schism might have been prevented. By highlighting this standpoint, this paper uses Receptive Ecumenical Learning. This paper aims to demonstrate that there is a way to heal the pain of division by framing the narrative from the point of view of the need for church reform.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"46250031","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Dominican Mission in the Philippines has many facets in its establishment, animated by its first missionaries: from an arduous fighter for justice to a zealous preacher of the faith to a caring father to his spiritual children, among others. This article presents an overview of the first fifty years of the Dominican presence in the Philippines (1581-1631). It situates the mission as a response to the call of preaching, which the Dominicans hold as their dutiful task in the Church. While the Dominicans officially started their missionary works in 1587, the study traces the development of the Dominican Mission from the arrival of the first Bishop of the Philippines and one of the first two Dominicans who set foot on the Philippine soil, Fray Domingo de Salazar. It specifically focuses on his stand on the state of affairs during the early years of the Spanish colonization of the islands, particularly on the issues of injustices. Thereafter, the study addresses the questions about the birth of the Dominican missionary Province of the Holy Rosary, i.e. how it came about, who the first missionaries were, where the Dominicans’ first mission stations in the Philippines were, etc. It gives particular attention to the Dominican pastoral labors during this period. It further indicates how the missionaries’ renewed zeal and devoted practice of the religious life readied them to persevere in their precarious task of preaching the Gospel in hostile territories and endure the uncertainties of their circumstances.
{"title":"The Establishment of the Dominican Presence (1581-1631) in the Period of the First Evangelization of the Philippines","authors":"Jessie Yap, OP","doi":"10.55997/4003pslvi170a2","DOIUrl":"https://doi.org/10.55997/4003pslvi170a2","url":null,"abstract":"The Dominican Mission in the Philippines has many facets in its establishment, animated by its first missionaries: from an arduous fighter for justice to a zealous preacher of the faith to a caring father to his spiritual children, among others. This article presents an overview of the first fifty years of the Dominican presence in the Philippines (1581-1631). It situates the mission as a response to the call of preaching, which the Dominicans hold as their dutiful task in the Church. While the Dominicans officially started their missionary works in 1587, the study traces the development of the Dominican Mission from the arrival of the first Bishop of the Philippines and one of the first two Dominicans who set foot on the Philippine soil, Fray Domingo de Salazar. It specifically focuses on his stand on the state of affairs during the early years of the Spanish colonization of the islands, particularly on the issues of injustices. Thereafter, the study addresses the questions about the birth of the Dominican missionary Province of the Holy Rosary, i.e. how it came about, who the first missionaries were, where the Dominicans’ first mission stations in the Philippines were, etc. It gives particular attention to the Dominican pastoral labors during this period. It further indicates how the missionaries’ renewed zeal and devoted practice of the religious life readied them to persevere in their precarious task of preaching the Gospel in hostile territories and endure the uncertainties of their circumstances.","PeriodicalId":40744,"journal":{"name":"Philippiniana Sacra","volume":" ","pages":""},"PeriodicalIF":0.1,"publicationDate":"2021-12-01","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"48178890","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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