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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 the Philippines 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 the question: "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 the Spanish 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 after garrison, 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 exercise dominion 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 a war that decimated one sixth of the Philippine population. The population, men women and 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 are making 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
Historians 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.
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Merlin Magallona, A Contribution to the Study of Feudalism and Capitalism in the Philippines: Trends and Implications, Quezon City. Foundation for Nationalist Studies. 1982.

2 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 other islands, 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 it came 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 bad business 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 by Gods 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 will stay 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 the spread 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 of God'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" imposed prohibitive 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 Baptist Union 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. Remember that 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
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H. de la Costa. Readings in Philippine History. P. 219

3 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 would consent 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 churches would 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 northward while 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 rampant proselytizing. 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
Victor 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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4 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 and of 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 Filipinas 3. 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 1902 to 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 and Ilocos 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 Province 4. 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 Romblon 6. 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 the University 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 public dance 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

5 153,487 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 the United 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 the Iglesia 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 first indigenous 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 like the 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, in addition 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 the Philippines. 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 each local 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 movement among the churches and encouraged youth conferences and institutes all over the country. It gained the membership of the Christian Missionary alliance and the PhilippineBorneo Faith Mission as well as the financial support of the American Mission Boards in the United States.

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 Committee recommended 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, cooperation and 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 be full 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 for grade 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 the islands 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 of Evangelical 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 of Christian literature. In October 1945, PFEC was reconvened. Dr. Garcia succeeded Dean Bocobo while Methodist Bishop Cipriano Navarro was elected Executive Secretary. The PFEC

7 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 celebrated Independence 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 Church encouraged 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 religious intolerance, 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 the Conference 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 of 1946. It urged 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 for genuine 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 amendments were 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 an autonomous church in 1967. Still the IFI and the ECP would not join the Federation. C.4 The Philippine Federation of Christian Churches (1949-1963)

8 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. Another Methodist, 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 a national 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 and Literature. 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 new work: "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 member church 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 the Christian 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 the fourteen churches invited sent representatives. A committee drafted a proposed

9 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 Lyman Ogilby of the Episcopal Church was not available, it was moved to November. Finally, in the afternoon of November 7, 1963 the National Council of Churches was 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, the Iglesia 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 los Reyes (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 instead of 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 and the 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 first organizations 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, they were 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 survival and 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.

10 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 current understanding 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 church formally 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's Conference 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 1999 celebration 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 CBCP would 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 Liaison Committee 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 Federation of Asian Bishops Conference.
SIP Apr 3, 03