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Kristiyanong Pinoy: A Glimpse on the History of Evangelization towards

Renewed Catechesis in the Philippines

Article  in  International Journal of Research Studies in Education · January 2022

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 International Journal of Research Studies in Education
2022 Volume 11 Number 1, 11-23

Kristiyanong Pinoy: A glimpse on the history of

evangelization towards renewed catechesis in the
Philippines

Quimson, Leonardo O., Jr.

University of Santo Tomas, Philippines (loquimson@ust.edu.ph) ISSN: 2243-7703
Online ISSN: 2243-7711

Received: 5 November 2021 Revised: 29 November 2021 Accepted: 20 December 2021 OPEN ACCESS
Available Online: 2 January 2022 DOI: 10.5861/ijrse.2022.202

Abstract

In 2021, the Philippines makes history and builds milestone for celebrating its 500 years of
Christianity. The Filipino faith has been tested through time and became known and
recognized in the world. But aside from celebration, it is also a reality that a lot is still to be
improved in catechizing the young, for they expect more on the Church to be “guide and
companion”. This experience also calls for renewal in the Church to make the Gospel known,
embraced, and lived upon at present. This study tries to trace back how the Christian faith
started in the Philippines through the efforts of people who spread the faith and how it
flourished as years went by until the present where the Church, through renewal movements,
continues Her mission to all. The researcher uses document analysis approach in collecting
and verifying information and faith experiences from resources in Philippine Church history
and put side by side with the recent Church documents in the Philippines as way of renewal in
catechesis. Finally, it proposes ways to make the teaching of faith more meaningful and
effective to learners and, for catechists to be nourished always in this mission they received
from Jesus.

Keywords: catechesis, religious education, evangelization, Philippines, history

© The Author(s) / Attribution CC BY

Quimson, L. O., Jr.

Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed

catechesis in the Philippines

1. Introduction

The Church in the Philippines professed that “the Filipinos had a long history of very sharp and colorful
religious experiences and the understanding and love for Jesus Christ has been colored by personal and national
historical experiences of pain and struggle, of victory and celebration” (CFC, 1997, #31). This abundant history
of the Filipino Christians must be treasured, lived, and proclaimed through memory for “it is an important key
for the transmission of God’s revelation to keep the Lord’s presence always alive in our hearts” (Directory for
Catechesis, 2020, #201). Therefore, the researcher attempts to use the “historical research” as design for the
study.

Achas and Salmorin (2014) defined it as a “research design wherein past events are studied and related to
the present or in the future time with a purpose of reconstructing the past objectively and accurately” (p. 75).
This method "attempts to systematically recapture the complex nuances, the people, meanings, events, and even
ideas of the past that have influenced and shaped the present" (Berg & Lure, 2012, #1). It also intends to collect,
verify, and synthesize evidence from the past to establish facts that defend or refute the hypothesis of the study. It
tries to “gather all pieces of information from the past and identify the trends which will be a tool for
transformation and change for the better” (Maningas, 2003, p. 79). This approach in research fits in the aim of
the study to look back on the richness of the Filipino Christian faith which the Filipino Christian Catholics
celebrate with gratitude, reflection, and jubilation.

Cacho (2021) expressed that “faith must take root in the matrix of our Filipino being so that we may truly
believe and love as Filipinos. However, for this to happen, the Gospel must be presented and understood with
tools, methods, and expressions coming from the culture itself” (p.25). Historical document analysis helps the
researcher to look into the grandeur of the Philippine Christian faith and connect it with the current trends and
challenges in catechesis or teaching of the faith for “every tradition is a rich source for present and future
generations… The Christian story is full of wealth, which we could use to advance in our faith and help us make
wise choices at present. No matter how old a treasury is, one could not deny the wisdom contained therein which
are ready to be rediscovered and redefined to fit people’s contemporary engagements and challenges” (Cacho,
2021, p.41). As the Second Plenary Council of the Philippines or PCP II (1992) addressed to the Filipino people
in anticipation of the 500 years of celebrating the faith, “Has that faith, does that faith make any difference in our
life and to our nation nowadays?” (#3), this paper tries to answer the call of the Church to continue the mission
of teaching and living the faith by looking at the past with thanksgiving and with courage to continue the mission
entrusted by the Lord.

1.1 The Philippines before the Arrival of the Gospel

The Philippines celebrates the 500 years of the existence of the Christian faith in the country in 2021. It is
truly a milestone and a great way for jubilation “for the Filipino country has not only survived but has been a
strong influence in the culture and character of the nation and is still going strong. We are the third country in the
world with the most numerous Catholic populations. The Catholic faith and devotion of the Filipinos is
recognized all over the world. Through our Filipino migrants and missionaries, we also strengthen the Church in
most of the 200 countries all over the world where Filipinos are found” (Catholic Bishops Conference of the
Philippines, 2019, #1).

But now, the question is this. How did the Christian faith flourish in the Philippine soil? How did it all begin?
What was the scenario during the time before the Gospel of Jesus Christ came into our land? According to Fr.

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 Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed catechesis in the Philippines
Pablo Fernandez (1988), he explained that before the coming of the Christian faith, “the Filipinos have already
their ideas and practices which were vaguely conceived in various forms due to minimal inter-island exchange
among people, the multiplicity of dialects and the never-ending battles among different ethnic groups. He said
that beforehand the arrival of the missionaries, the Filipino people already believed in the Supreme Being such
as the existence of “Bathala Maykapal” for the tagalogs, the visayan “Laon” as call for the Ancient Being, and
the Cabunian for the Ilocanos are names given to the One being without limits, creator of heaven and earth,
lawgiver, and judge of all living and of the dead. But aside from the belief in the Supreme Being, Filipinos
already practice before polytheism or believing in many deities for they believe that there is a god in every
village, mountain, river, reef even rainbow and other natural things.

Moreover, the worshipping of Spirits such as the “anitos” or “diwatas” which the primitive people call for
the good spirits is very evident for they treat spirits as messengers to Bathala who sent them as help on earth. In
addition, Filipinos did not lack persons assigned to offer prayers to their idols. The reality of having priestesses
or “Katalonan” or “Babaylan” were known during those times in presiding over on ceremonies. At the end, the
beliefs of the Filipinos before the arrival of Christianity were reflections of primitive revelation” (p. 1-9). Del
Castillo (2016 & 2021) added that “early people of the Philippines had a worldview and religion of their own
before the Catholic missionaries came to the Philippines. They have no scripture nor hierarchy and founder.
Instead, they have myths, proverbs, custom and codes of conduct in lieu of the sacred scripture” (p. 44).

Aside from these religious practices, “the Filipinos already have the most basic unit of government, the
barangay. This was the original name of the boat in which the Malays had come to the Philippines. This unit of
government is based on kinship and blood relationship. There is no central government ruling in the nation
during those times. Precisely, the political fragmentation facilitated easily the fast and uncomplicated conquest of
the country. The people had no sense of being one country during those times and this will give way to the
creation of a sense of nation which is the effect of the evangelization of the Philippines” (Gutierrez, 2000, p.
2-9).

1.2 The Beginning of the Propagation of the Faith: The Coming of the Spaniards

The Christianization of the Philippines began through the little yet persevering attempts of the missionaries
from Spain, a well-known conquering nation in the west. The expedition of Ferdinand Magellan, a Portuguese
explorer, “lead the initial establishment of the Christian faith in the Philippines when he sailed from Seville to
the Mollucas and Ladrones Islands in the east. On March 16, 1521, after an exhausting voyage across the Pacific
Ocean, unexpectedly seen the coast of Samar and from their unstopping disembark, they reached the Homonhon
and the island of Limasawa where in the historical first Mass was celebrated on the Philippine soil with the
secular priest Fr. Pedro de Valderrama on Easter Sunday, March 31, 1521. After this, Magellan went to the land
of Cebu on April 7, 1521, and met the kinglet Raja Humabon and his wife and both received the Christian faith
through Baptism” (Fernandez, 1988, p. 10-11).

After the tragic death of Magellan in the battle of Mactan, many other expeditions tried to follow the
footsteps marked by Magellan. But the conquest and colonization of the Philippines started earnestly with
Miguel Lopez de Legazpi. From Puerto dela Natividad, Mexico, “he sailed together with 350 soldiers and
arrived by April 27, 1565, at Cebu wherein they found through his Spanish soldier, Juan Camus, the image of
Santo Nińo, the same image given by Magellan to the wife of Humabon, baptized as Queen Juana. In 1571,
Legazpi conquered the city of Manila and made it the center of the new Spanish colony. Manila was given a
royal charter on June 24. After all these, Spain had come to stay. Legazpi, together with his companions, both
conquerors and missionaries, set things in motion to make Philippines to be changed radically. Unfortunately,
Legazpi died soon and suddenly on August 20, 1572. He died poor but well loved by the people. King Philip II
found in Legazpi the right man for a peaceful conquest of the Philippines. He was called “the Great Pacifier” of
the Philippines. He became famous by using not the sword of the conquerors but the cross of the missionary”
(Gutierrez, 2000, p. 9-12). But on the other hand, aside from the evident and warm acceptance of the Filipinos on

International Journal of Research Studies in Education 13

Quimson, L. O., Jr.
the Christian faith, it is also clear that “the early Filipinos accepted the Christian religion of Spaniards out of fear
and greed. It moved the early Filipinos to accept the Catholic faith. Filipino natives were afraid that they would
all be destroyed if they refuse the faith of the visitors… Looking back at the initial encounter of the early
Filipinos with Magellan and the baptism of the subjects of Raja Humabon, there was no great tension between
being Christian and being member of a cultural group.” (Del Castillo, 2016, p. 43-44). At the end, it is also true
to say as some historians would describe, that “Christianity is an instrument of colonialism because it shares
some blame for the violence, abuses, and oppression that Filipinos experienced at the hands of Spaniards”
(Santos, 2021, #3).

1.3 The Missionaries and their Apostolic Works in Evangelization and Catholic Education

The military presence of the Spaniards during her 333 years of stay in the Philippine islands is insignificant
but the missionaries’ zeal and charity that brought the Filipino people into the fold of the Church. The primary
reason of the conquest of Spain to the east, most importantly, is to proclaim and spread the Christian faith. Fr.
Lucio Gutierrez (2000) said that “the friars or the missionaries were the main protagonists of the Christianization
in the Philippines, the different religious congregations and also some secular clergy” (p. 17). Moreover,
according to Fr. Jose Femilou Gutay, OFM as quoted by Pilario & Vibar (2015), he explained that “the education
of the faith during the Spanish colonial rule was within the jurisdiction of the Church. The missionaries
established many institutions of learning all over the country as soon as they inaugurated their missionary
evangelization in the archipelago” (p. 145).

The first missionaries to come in the Philippines in 1565 were the Augustinians, in the expedition led by
Miguel Lopez de Legazpi. As pioneers of Christian faith, “they were men of high learning and prove virtue. To
abandon their lives in Europe and sail for the Orient, crossing uncharted seas demanded spiritual generosity.
They were men of Renaissance and Catholic Reformation. They settled first in Cebu and constructed a small
church and a convent in honor of Santo Nińo. Cebu became the cradle of Christianity in the Philippines. Years
after, when Manila was established in 1571 by Legazpi, he donated a piece of land to the Augustinians which led
them built a monastery better known in history as San Agustin de Manila, one of the jewels of colonial
architecture in the country. They were also given missions in the Tagalog regions including also Ilocos,
Pampanga and Batangas. Through the years, the Augustinians were always the most numerous and most compact
in terms of mission” (Gutierrez, 2000, pp. 17-21).

Second to the Augustinians were the Franciscan missionaries. They arrived in Manila at 1578. From there
“they spread in different places and established missions such as in Sta. Ana, Paco, Sampaloc, San Juan del
Monte, Pandacan and even Laguna Bay and some districts in Morong. Further south was also entrusted to them
such as Quezon, Camarines Norte, Camarines Sur, Albay and Sorsogon. In 1768, the government assigned to
them the Jesuit missions in Samar in 1843, they took care certain towns in Leyte. The Franciscans were noted
above all from many outstanding institutions of charity which they founded or administered” (Fernandez, 1988,
pp. 21-22). In addition, one of the greatest achievements of the early missionaries was precisely the “creation of
new civilization in the Philippines, a typical town so common today in our country where in there is a plaza, the
church, the town hall, the school” (Gutierrez, 2000, pp. 23-24). The Franciscans were also notable to have
“initiated the “escuelas de nińos” to educate the and train the children of natives” (Pilario & Vibar, 2015, p. 145).

After the Franciscans, the Jesuits came to the country in the company of the first bishop of the Philippines,
Domingo de Salazar, O.P. in 1581. For some time, “they lived in Lagyo, a district between Ermita and Malate,
Manila. Soon they settled in what later would know as Intramuros in a place called Puerta Real, the compound
where the Pamantasan ng Maynila is presently located. They accepted the missions in Taytay and Antipolo in
1591. Soon they accepted the islands of Samar, Leyte and Bohol as their main field of missionary activity. In
Manila, they also accepted missions and created Santa Cruz and San Miguel and developed Quiapo, a native
community at the time of arrival of Spain. The Jesuits started to assist the people in their spiritual needs, taught
them the Christian Doctrine and created roving teams to reach out more people to preach the Good News. They

14 Consortia Academia Publishing (A partner of Network of Professional Researchers and Educators)

 Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed catechesis in the Philippines
even reached in Zamboanga in 1635 and even in the islands of Sulu and Cotabato out of their zeal and generous
spirit. Sadly, their missionary work in the Philippines came to an end when they were expelled from the Spanish
overseas dominions. King Charles III of Spain, due to the hatred of the bourbon monarchies of Europe against
the Jesuits, ordered their expulsion from the Spanish dominions and it took effect in 1768. The missions in
Samar and Leyte were turned over to the Franciscans while Bohol and Mindanao to the Recollects. The Jesuit
parishes in Manila were taken over by the Filipino secular priests. The first period of the Jesuit presence in the
Philippines came to an end. Their expulsion meant a terrible loss to the country especially in the missionary and
educational aspects” (Gutierrez, 2000, p. 25-28). The Jesuits also “put up catechetical institute in Tigbauan,
Iloilo and eventually founded and institute of higher learning- the Universidad de San Ignacio who dominated
the educational system of colonial Manila until the mid-18th century” (Pilario & Vibar, 2015, p. 145).

Another group of missionaries came to the Philippines, the Dominicans. The first Dominicans to come to the
country were Domingo de Salazar, the first bishop of the Philippines. On July 25, 1587, Feast of St. James the
Apostle, the patron of Spain, they entered Manila. “On that year of their arrival, after founding their motherhouse
in honor of Santo Domingo, they went on various provinces in the Philippines. The process of Christianization
was accelerated. They began their mission in northern and central Luzon namely in Pangasinan, Cagayan Valley,
Tarlac, Bataan, Isabela, Babuyanes, Batanes and Mountain Province” (Gutierrez, 2000, p. 2830). Consequently,
the Dominicans “excelled principally in their educational endeavors and famous missions abroad” (Fernandez,
1988, p. 25). One of these, “through the efforts of Archbishop Miguel de Benavidez, O.P, is the establishment of
the first and only pontifical university in the country and in Asia, the University of Santo Tomas in Intramuros”
(Pilario & Vibar, 2015, p.145). Later, “with the increase of number in students’ population and the need to
accommodate additional courses, it had to procure a new campus outside Intramuros in Sulucan Hills, now
Sampaloc Manila for its structural expansion” (Fernandez, 1988, p. 152).

Lastly, the major order came to the Philippines and played also a very important role in evangelization of the
Filipinos was the Recollects. “Ten priests and four brothers arrived in Cebu in May 1606 and in June of the same
year they were in Manila and built a convent and a church. They reached the provinces of Zambales, Mariveles
and even Bolinao to spread the faith. In 1768, when the Jesuits were expelled from the Philippines, the missions
in Mindanao and Bohol were taken over by the Recollects. The bishop of Cebu also entrusted to their care the
mission in Palawan, but it did not flourish well until the 19th century due to the piratical raids of the Moros in
Southern Philippines. In 1848, they took charge in the big island of Negros, and they sent there many
missionaries who were experts in agriculture and the technical sciences. In this place, the Recollects left the
greatest mark” (Gutierrez, 2000, p. 34-36). With these, the Recollects “were able to overcome the sectaries of
Islam, with the enthusiastic cooperation of their Filipino faithful and the dedication of their religious who gave
their lives in the effort” (Fernandez, 1988, p. 26).

These five major religious congregations shed the light of the faith in the Philippines during the three
hundred years in the Spanish regime. But aside from these religious friars, other religious groups also came to
help in the propagation of the faith such as the Fathers of San Juan de Dios in 1641, the Vincentians in 1862, the
Capuchins in 1886 and the Benedictines in 1895.

2. History of the Catholic Church in the Philippines

2.1 The Catholic Church and Education in the Philippines during Spanish Times

According to some historians, the religious missionaries came to evangelize the Philippines through opening
of schools as they considered these as means to win souls for Jesus Christ, to form learners in the Christian
Doctrine and Good Conduct. In the beginning, “children were satisfied only in oral teaching for there were no
books during those times. When few books came for instruction, the religious also trained some bright,
perceptive Filipinos who would teach the basics: how to read, write, count and above all, the Christian Doctrine.

International Journal of Research Studies in Education 15

Quimson, L. O., Jr.
These were held in the Parish Church, in the convent or in some instances, in the open air” (Fernandez, 1988, p.
5354). In addition, “the missionaries also believe that it is essential to begin the catechesis or education of faith
to children for they are the basic cell of the society, and they are open for change totally. They became important
support system of the missionaries by encouraging their parents to accept the Christian faith and denouncing
pagan practices” (Gutierrez, 2000, p. 99).

One of the great innovations during the early years of the evangelization in the Philippine islands is “the
teaching of the faith in the native language, particularly in Tagalog aside from Spanish and to come up with a
catechism for the instruction of the faith to the people. It was raised and discussed during the Synod of Manila in
the years 1581 to 1586 by the first bishop in the Philippines Archbishop Domingo de Salazar, OP. This is a great
move in teaching the faith for the natives were to be instructed in their own language to easily understand the
Christian message. Fray Juan de Plasencia, a Franciscan and an expert in language and customs of the tagalogs,
composed a grammar and vocabulary and finally, he translated in tagalog the catechism or what later came to be
known as the Doctrina Christiana” (Gutierrez, 2000, p. 41, 53-55). It is an effort to adopt a uniform or standard
text and method in catechizing the Filipinos. This was published by the Dominicans in their printing press in
Binondo in 1593 in Tagalog Spanish and in Chinese language. It teaches the basic prayers such as the Our Father,
Hail Mary, the Salve, the Creed, the 14 Articles of Faith as well as the seven sacraments, seven capital sins,
seven corporal and seven spiritual works of mercy, the Ten Commandments and the Five Commands of the
Church, the Act of Contrition and 33 other questions in the faith. In this way, the teaching of the faith becomes
inculturated.

Moreover, the missionaries also used their normal method in evangelizing which is practical is to require all
Christians to go to Mass on Sundays and Feast days and listen to catechesis before or after the Eucharistic
Celebration. It was demanded so that all will know by heart the Christian doctrine and to understand the faith
more, it is required to have questions to the learners, a kind of public oral exam. As fruit of efforts of the
missionaries to implant the faith on solid ground, the early Filipinos acquired a deep knowledge of the Christian
religion. They received the faith with joy and understanding. Every religious congregation performed and
applied their respective charism and worked generously and consistently to form adequate Christians” (Gutierrez,
2000, pp. 101-102, 106).

But on the other side of the coin, historians and educators also says that “despite the well-meaning efforts of
the friars during the early Spanish colonial period, certain indigenous practices, beliefs, and traditions were
altered, replaced, or forgotten due to evangelization. The “babaylans” were vilified and disempowered in the
process of evangelization. Some feminists and gender rights activists also blame Christianity for the introduction
of patriarchal social structures and the prevailing conservatism of the country when it comes to women and
gender issues. The Christianization of the country has also led to the marginalization of non-Christian narratives
in Philippine history” (Santos, 2021, #5).

2.2 The Catholic Church and Education in the Philippines during the American Rule

The arrival of the Americans made sweeping changes in the educational system in the Philippines. If during
the Spanish colonial rule, the teaching of the faith and religion is required or mandatory, it was banned during the
time of American Public-School System. “The promulgation and implementation of the “Organic Act of 1900”
headed by William Howard Taft, created the Department of Public Instruction that controlled all schools in the
entire country. One of the controversial policies of the said institution is the prohibition of the teaching of
religion in public schools” (Pilario & Vibar, 2015, p. 146). But because of the anxiety of the Americans to
mollify the Catholics and warm them up to the public-school system as much as possible, William Howard Taft
proposed the “Faribault Plan” as form of compromise to the Philippine Catholic Church. The plan “enables the
minister or parish priest in that certain pueblo where a certain public school is situated, either by person or by a
designated teacher or catechist, to teach religion or catechesis for half an hour for three times per week provided
that the parents of the students willfully gave their consent in written form to allow their children to attend the

16 Consortia Academia Publishing (A partner of Network of Professional Researchers and Educators)

 Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed catechesis in the Philippines
said religion classes. But no public-school teacher shall be allowed to teach religion” (Sunga et al., 2000, p. 265).

Another problem rose during those times in the propagation of the faith was “the arrival of a big number of
Protestant preachers from the United States, for around 600 trained American teachers aboard the vessel Thomas,
American-styled education dominated the country. They were called the Thomasites and were assigned in all
areas in the country to teach the American education to the Filipinos. From there, a new medium of instruction
and subject in Philippine education was introduced, the English language” (Pilario & Vibar, 2015, pp. 146-147).

The prohibition of the teaching of religion in the public-school system resulted a great conflict between the
Catholic Church and the American Civil Government. “The superintendent during that time in Mania even
reached the point of ordering the prohibition of devotions and removing school’s crucifixes, religious emblems,
sacred pictures etc. obviously against the Christian faith in the interest of Protestantism. One problem also on the
part of the native priests is that they were not yet knowledgeable in the English language that is why they cannot
penetrate fully in the public school system to preach and propagate the faith for there were no available and
trained catechists during those times for the absence of catechetical formation for the catechists. Sadly, due to
poverty and financial difficulties in the Filipino families, they have no choice but to transfer their children to the
public schools which at the end, resulted and alienation between the Filipinos and the Catholic Church” (Sunga
et al., 2000, pp. 266-267).

But despite the trouble and challenge brought by the American regime in prohibiting the teaching of the
Christian faith, the Catholic Schools continued to function and bring forth their mission of spreading the
Christian faith. “Most of the Catholic schools run by the foreign missionary orders maintained their schools
through financial aid from abroad. Some schools, such as Ateneo de Manila, retained Spanish as medium of
instruction in the early years but eventually and gradually, they adjusted themselves to the new trend, to adopt
the English language as part of curriculum and language of instruction. Another movement that made Catholic
Education remain firm and strong in spreading the Good News despite the persecutions is the providential arrival
of other new religious congregations in the country with the purpose of either establishing works of charity or
assisting their brother congregations here in founding of more Catholic Schools.

The role of religious women during this period is remarkable in the light of furtherance of Catholic
Education such as: the Belgian Sisters or ICM s in 1910 who joined the Congregation of the Immaculate Heart
of Mary or CICM fathers, the Holy Spirit Sisters or SSpS in 1912 who joined the Society of the Divine Word or
SVD fathers, the Sisters of St. Paul de Chartes or SPC in 1904, the Benedictine Sisters or OSB in 1906, and the
Franciscan Missionaries of Mary or FMM as well as the Good Shepherd Sisters or RGS in 1912. Their schools
eventually opened aided greatly in promoting and strengthening the Catholic Education among the youth. Other
schools established by other religious women during this time were the Assumption College run by the Religious
of the Assumption Sisters in 1892 and the St. Scholastica’s College in 1906 by the Benedictine Sisters. Likewise,
new boys’ school was also established in Manila were the La Salle College by the Christian Brothers of New
York in 1911 and San Beda College by the Benedictines in 1901” (Sunga et al., 2000, pp. 269-272).

Some efforts were also made to upgrade the quality of instruction and formation of faith such as “changing
of old textbooks for new ones and the adoption of English as the new medium of instruction and the acquisition
of modern and best facilities to provide excellent education to the students such as beautiful and state of the art
buildings, up-to-date laboratories and clean and excellent dormitories. These innovations served as opportunity
for the Catholic Church to render great service to people for there will come a time that many years after, the
public-school system could no longer accommodate all the children who seek education. The Church can save
thousands of young people the disappointment that follows education in so many commercialized schools”
(Sunga et al., 2000, p. 282). The gradual process of modernization and upgrading of Catholic Schools “provided
an added attraction to a great number of students who began to flock to these schools to avail themselves of the
best religious, cultural and professional formation” (Pilario & Vibar, 2015, p. 152).

But the challenge continues to persist in the Catholic Church in aiming to propagate the faith. The

International Journal of Research Studies in Education 17

Quimson, L. O., Jr.
compromise offered by the Philippine Commission under Taft administration “failed due to the hostile attitude of
the Masons and aggressive Protestant denominations that influenced the Department of Education. The Church,
in response, maintained the campaign in 1936 to make possible the real implementation of the provision on
religious instruction in the 1935 Constitution which states in Article XIII Section 5 the “optional religious
instruction shall be maintained in public schools as now promulgated as law”. In 1938, the Congress passed the
bill requiring the curriculum of all public schools to include a subject on Good Manners and Right Conduct or
Character Building with excuse or exemption to some religious organizations on their children to attend religious
instruction by their own denomination. Sadly, the said bill was vetoed by President Manuel L. Quezon on the
ground that the bill was unconstitutional. This decision did not weaken the hearts of the Catholic Church
hierarchy and many Filipino Catholics. Archbishop Gabriel M. Reyes of Cebu and other bishops of the
ecclesiastical province made a pastoral statement that strongly disagreed with President Quezon’s veto and
assertion that the bill was not constitutional. Although this action by the Church hierarchy did not change the
mind of the President, the efforts and persistence of the Church and a good number of educated Catholics,
proved that the Catholic Church was no longer willing to be a sitting target for the attacks by the adversaries of
faith” (Pilario & Vibar, 2015, p. 154-155).

2.3 The Emergence of Catechetical Reforms in Philippine Catholic Education

With the challenge of teaching the faith especially in public schools, catechetical instruction became a
growing priority of the Church hierarchy starting at the final years of American rule. Archbishop Michael
O’Doherty “explained in one of his meetings in 1943 with his clergy, “The great need for Catholic Action in the
Philippines at this time is: first, the teaching of catechism, particularly to the young attending schools where
religious instruction is not given. It is also essential to form and train groups of catechists to impart this
life-giving knowledge to the rising generation... As a matter of fact, times of adversity and affliction are often
more fruitful for religion than prosperous and happy times. Let nothing discourage us or deter us from our first
duty as priests- shepherds of souls- to preach and teach the Gospel” (Sunga et al, 2000, p. 357-358). This gave
way to the founding of the Catholic Educational Association of the Philippines or CEAP in the year 1941.

The launch of the organization, spearheaded by Archbishop O’Doherty of Manila, addresses the “need for
the Catholic Church to be better organized in the education field, having one voice for the Catholic schools to
establish prominence in educational system in the Philippines. In his speech to the association’s inaugural
convention, Archbishop O’Doherty expressed: “this organization will not merely influence the currents of
education, but also to broad stream of catholicity, which has always energized the process of national life... let us
not forget to instill in the minds of the youth the knowledge of religion. It is also important to emphasize the
relevance of catholic action as participation in the apostolate of the Church.” With this, vigor and hope emerge in
the Catholic Education until the Japanese invasion happened which ended it for some time for many schools
together with some Church institutions such as hospitals, orphanages and Churches in Manila were destroyed
because of war. In the Post World War II, the Church faced an immense task in rehabilitating and reconstructing
damaged structures and CEAP offered its own personnel and facilities to make inspections of Catholic schools
on behalf of the Office of Private Education. Another achievement done by the CEAP is the opposition to the bill
proposed by Senator Roseller Lim in the Senate sought to prohibit foreigners from heading Philippine schools or
“Filipinization”. CEAP opposed it for the ground that the bill is against liberty and rights of the Church. Instead,
they proposed for gradual and spontaneous Filipinization of schools through demonstrated merit” (Pilario &
Vibar, 2015, pp. 155-157).

The aspirations and love for catechetical instruction and religious formation was continued “through the
realizations of Archbishop Rufino Cardinal Santos on the lack of trained and formed catechists which lead to
inefficiency of programs in catechetical instruction. He worked to establish centers for the training of catechists.
In 1963, he gave permission for the Franciscan Missionaries of Mary or FMM Sisters to establish the “Lumen
Christi Catechetical Training Center based at the Our Lady of Loreto College. After two years, Cardinal Santos
established the Institute of Catechetics under the care of Fr. Lino Banayad SJ and housed at College of Santa

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 Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed catechesis in the Philippines
Isabel. It served as in-service training site of the Archdiocesan Confraternity of the Christian Doctrine. In 1967,
the good archbishop gave permission to the “Mother of Life Catechetical Center” to operate under the Notre
Dame de Vie (NDV), a secular institute. However, another problem with regards to catechetical program that
relies on sole volunteerism is the rapid turnover of catechists. This was what Archbishop Jaime Cardinal Sin saw
during his term in the Archdiocese of Manila. Then, he ordered a great shift towards the professionalization of
catechists, which means the employment of paid catechists. Years after the 1979 Synod, Cardinal Sin founded
the Archdiocesan Catechetical Office and gave mandate for a feasible remuneration system for catechists”
(Sunga et al., 2000, p. 356-359).

3. A Renewed Catechesis and Religious Education: A Gift to the Church in the Philippines

After many years in the life and mission of the Church in the Philippines, it is still evident that the teaching
of the faith or religious education must undergo renewal in order that the education of faith be enhanced or
revitalized, and that catechists and religious educators have the spirit of zeal and joy in the proclamation of the
life of Jesus Christ. It is part of the mission mandate of Christ, before He ascended into heaven, who told to His
disciples to “go, therefore, and make disciples of all nations, baptize them in the name of the Father, and of the
Son, and of the Holy Spirit, teaching them to observe all that I have commanded you. And behold, I am with
you always, until the end of the age” (Matthew 28:19-20). Therefore, catechesis is a great task of the Church for
it is “the practice or actual transmission of the message of Jesus Christ” (Peńa, 1982, p. 9). The Church’s goal is
to make all Christians “be educated in the faith, particularly the teaching of the Christian faith passed on in an
organic and systematic way, with a view to initiating the hearers into fullness of life” (John Paul II, 1979, #18).
In line with this, the Church in the Philippines underwent a series of reflection and renewal in catechesis and
religious education. This paper will focus on the two most historical movements in the renewal of catechesis in
the Philippines namely: (1) the National Catechetical Directory for the Philippines in 1984, (2) and the
well-known Acts and Decrees of the Second Plenary Council of the Philippines in 1992.

3.1 The National Catechetical Directory for the Philippines (1984)

In 1971, Pope Paul VI endorsed the General Catechetical Directory (GCD) which provided basic principles
and guidelines in the catechetical ministry of the Universal Church. This catechetical document “gave task to
national bishops’ conferences to come up with a national catechetical directory incorporating more recent
developments in catechesis and religious education in the context of certain country” (Episcopal Commission on
Catechesis and Catholic Education, 1984, Preface C). This is the beginning of the crafting and promulgating the
first national catechetical directory for the Philippines entitled “Maturing in Christian Faith”. This catechetical
directory prepared by the Episcopal Commission on Catechesis and Catholic Education or ECCCE as response
to the call of the renewal movements in the Universal Church such as the recently concluded Second Vatican
Council and the post synodal apostolic exhortation of Pope John Paul II entitled “Catechesis in our Time” or
“Catechesi Tradendae” in 1979.

The catechetical directory tacked many concerns in the teaching of the faith. It highlighted “the importance
of not just memorization or the doctrine aspect of the faith, but also including the orthopraxis or the application
or living the faith as well as prayer life and sacraments, making a difference between catechesis and theology”
(Episcopal Commission on Catechesis and Catholic Education, 1984, #58). It also emphasizes the “essence of
catechesis for after the initial conversion proclamation, catechesis is the subsequent activity with the twofold
objective of maturing the initial faith and continuous education of true disciples of Christ”. It makes clear that
catechesis is vital and integral part of evangelization” (Episcopal Commission on Catechesis and Catholic
Education, 1984, #61& 63). Therefore, the catechist must “focus only on handing over the essential of the
Christian message and effectively communicate it in an inculturated way directed to a specific level of maturity
and development of those being catechized” (Episcopal Commission on Catechesis and Catholic Education,
1984, #68-69). Inculturation also demands “making our Filipino cultural values more attuned and configured in
the Gospel of Christ” (Roche, 1999, p. 39).

International Journal of Research Studies in Education 19

Quimson, L. O., Jr.
In addition, it is also the goal of catechesis “to instruct the catechized that they can see for themselves, their
own daily acts, problems, hopes and dreams the light of basic Christian truths. At the end, the goal of catechesis
is to put people not only in touch, but in communion and in intimacy with Jesus Christ, the heart and Person of
catechesis” (Episcopal Commission on Catechesis and Catholic Education, 1984, #75 &77). It also raised the
importance of “witnessing in catechesis, for living an example to the learners as proof of authentic and matured
Christian life is needed... to be credible teachers of faith and make Christ present in the contemporaries will
make catechesis more attractive and effective” (Episcopal Commission on Catechesis and Catholic Education,
1984, #105). In this way, the Catholic Schools can address “the problems regarding the issues or problems on
catechists for some cannot teach of their own lives or experiences, lacking training on how to give concrete and
specific examples from the experience they share with those they catechize... leading towards a “gap” between
experiential catechesis and actual practice” (Roche, 1999, pp. 40-41).

The directory also explained that the bishop of every diocese is the “prime catechist, the one who foster
active and effective catechesis... to maintain real passion embodied in a pertinent and effective organization”
(Episcopal Commission on Catechesis and Catholic Education, 1984, #475). It also calls for the Catholic Schools
to “provide the best opportunities for a continuing and systematic catechesis which will be successful if the
teachers are well competent and motivates spiritually from within by personal religious dedication, a good
program or curriculum in religious education and lastly, the cooperation and participation of the whole school
community, the administration, the faculty and integration of the whole school curriculum and student activities
in the light of faith. Catechists must also have professional training and continuing educational formation and
development and adequate salaries for religious motivation is certainly necessary for successful teaching of the
faith” (Episcopal Commission on Catechesis and Catholic Education, 1984, #479-480).

Since the publication of the 1984 NCDP, many new advances and initiatives have arisen which substantially
affect the catechesis or education of the faith in the Philippines. Most important are the publication of the
Catechism of the Catholic Church in 1994, the revision of the 1971 General Catechetical Directory in 1997
entitled the General Directory for Catechesis (GDC), the issuance of significant Church documents in the
Philippines such as the Acts and Decrees of the Second Plenary Council of the Philippines (PCP II) in 1992 and
the national catechetical book entitled Catechism for Filipino Catholics in 1997 and lastly, the promulgation of
the Compendium of the Catechism of the Catholic Church by Pope Emeritus Benedict XVI in June 2005. With
these renewed efforts in the catechetical ministry over the past twenty years, the bishops in the Philippines,
particularly the Episcopal Commission on Catechesis and Catholic Education of the CBCP, decided to revise and
update the present catechetical directory entitled the New National Catechetical Directory for the Philippines
(NNCDP) in 2007 to focus more deeply in inculturation and in collaboration with the national Catechism, the
CFC. NNCDP 2007 presents “a balance approach that integrates the legitimate concerns for the Gospel message
and its effective communication to the Filipinos today” (Episcopal Commission on Catechesis and Catholic
Education, 2007, #45).

In addition, the NNCDP aims to stimulate and inspire new efforts in catechesis by highlighting “Integral
Faith Formation” which is the top priority among the pastoral concerns of the Church. It also expressed the
urgency that catechists and religious educators must teach the faith in epiphanic way rather than argumentative,
integral or whole in all aspects and most importantly, by witnessing, for Pope Paul VI observes: “Modern human
being listens more willingly to witnesses than to teachers, and if they listen to teachers, it is because they are
witnesses”. To be witnesses of the Gospel, catechists must be “formed in a deep love of God revealed in Jesus
Christ so that they may be inspired to become creative, imaginative, ongoing and exploring new methods, new
fervor, new expressions and even new means of social communication for more effective instruction of the Good
News especially to the young generation” (Episcopal Commission on Catechesis and Catholic Education, 2007,
#79). Hence, the role of catechist is to be an “essential component of the Church’s evangelizing mission which is
to deepen the faith that evangelization invokes... The role of the catechists and religious educators is to echo not
personal opinions or attitudes, but the message of Christ, the Lord’s self-disclosure of love or revelation to the
whole world” (Natividad, 2018, pp. 25-26).

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 Kristiyanong Pinoy: A glimpse on the history of evangelization towards renewed catechesis in the Philippines

3.2 The Acts and Decrees of the Second Plenary Council of the Philippines (PCP II)

On January 20 to February 17, 1991, a significant moment in the Church in the Philippine happened at the
San Carlos Pastoral Formation Complex at Guadalupe, Makati. This is the Second Plenary Council of the
Philippines or better known as PCP II. Fr. Pedro Achutegui, SJ (1991), in his book entitled “121 Questions and
Answers on the Second Plenary Council of the Philippines, explained the reasons why the Philippine bishops
decided to hold a plenary council during those times: First, it is a “need for updating or aggiornamento after the
Second Vatican Council or Vatican II. Second, the signal pronouncements of the Supreme Pontiffs and the
several synods of bishops held in Rome since 1967. Third, the significant development in Ecclesiology and the
promulgation of the new Code of Canon Law and lastly, the social and religious changes in our time, particularly
in our country” (p.11). In addition, Bishop Teodoro Bacani (1991), the auxiliary bishop of Manila during PCP II,
also saw the urgency that “the Church in the Philippines is in urgent need of renewal and revitalization in the
faith… for there is an appalling religious ignorance of a vast number of Catholics, the lack of trained catechists,
the clergy-centeredness of the Church life in the parishes and the organizations, the reality of poverty of the
majority of people despite the richness of the country, the very obvious social injustice evident in the
misdistribution of wealth, power and opportunities which concludes that many Christians still have not been
living up to their Christian call as communion of love” (pp. 6-7).

PCP II had a great contribution in the renewal of education of faith for the Filipinos. With this reality in
Christian formation, it is necessary that religious instruction or catechesis must be “integral” or holistic, not only
teaching the minds on the various doctrines and teachings of the faith, but the challenge is on how to live these
teachings of Jesus Christ and develop a deeper sense of God in prayer and sacramental life. This is how essential
catechesis for “the Church is the messenger of the Gospel, but she begins by being evangelized Herself... She has
a constant need of being formed and evangelized, if She wishes to retain newness, vigor and strength to
announce the Gospel” (Catholic Bishops Conference of the Philippines, 1992, #154). Thus, renewed catechesis
is the “primary element of a renewed integral evangelization... It must be (1) Christocentric and rooted in the
Word of God for nothing can speak better of the Incarnate Word of God than the Scriptural Word of God which
is the primary catechetical book. (2) It should also be inculturated and would need that the Gospel be preached in
the words of the people for without such action, either the Christian message remains unknown to the Filipino or
the Filipino in accepting it risks alienated from his way of life. And lastly (3), catechesis must be systematic or
presented in an efficient and programmed way the entire Gospel from the Bible and Tradition as taught by the
Church without misrepresentation or reduction, highlighting the basics of Catholic belief and practice” (Catholic
Bishops Conference of the Philippines, 1992, #156-163).

In addition, renewed catechesis would not be enough, for renewed integral evangelization also demands
“renewed social action and renewed worship”. PCP II tells: “The Church evidently recognizes that Christian
Social Action, i.e., action carried out by the Church and its members to promote human progress, justice in
society and peace, is a task without which evangelization is not integral or holistic... While the third area of
renewal is worship. Renewing the worship life requires renewing our prayer life” (Catholic Bishops Conference
of the Philippines, 1992, #165, 167 & 169). It is also important to remember for every catechist and religious
educator to have the interrelation and integration of the three various renewals... that catechesis must not be
isolated from social action and prayer life (Catholic Bishops Conference of the Philippines, 1992, #182). This
demand from PCP II is also noticeable in the teaching of Thomas Groome (2011) in his reflection on the goal of
catechesis as holistic Christian faith and life in the way of “Head, Heart and Hands”. He said: “...First, the way
of Head speaks about discipleship of faith seeking understanding and trust with personal conviction, continued
by learning and investigation, by searching and reflecting, by discerning and deciding, all toward spiritual
understanding for life. Second, the way of the Heart claims a discipleship of just relationships and right desires,
community building, kindness and inclusion, trust God’s love, and prayer and worship. Lastly, the way of the
Hands demands a discipleship of charity, justice, peacemaking, simplicity, truthfulness, healing and contrition”
(p. 111).

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Quimson, L. O., Jr.
At the end, PCP II reminds all educators of faith that renewed evangelization’s most significant
characteristic is the emphatic recognition of the primary role of the Holy Spirit in evangelization. The Holy
Spirit is the principal Agent of evangelization... It is the Holy Spirit who impels everyone to proclaim the Gospel
and it is He who in the depths of consciences causes the word of salvation to be accepted and understood.
Catechists must always keep in mind to always pray to the Holy Spirit for He will ensure the continuity and
identity of understanding amid changing conditions and circumstances” (Catholic Bishops Conference of the
Philippines, 1992, #212-214). The best thing to do for religious educators is to do their best in teaching the faith
and always ask the guidance and will of the Holy Spirit, the Teacher of faith.

4. Conclusion

The history of Christianization of the Philippines is truly a great celebration and milestone in the Catholic
Church. Among the nations in Southeast Asia, the Philippines is “noted as the only predominantly “Christian
country” graced with gift of Christian faith” (Episcopal Commission on Catechesis and Catholic Education,
2007, #20). Through the efforts of the missionaries who wanted to spread the Good News of Christ, the Filipinos
received this grace coming from Christ and accepted His love and mercy. As the Filipinos move towards the 500
years of this momentous event, the Church must continue to nurture this gift of faith from God especially in
these challenging times that people “seem to become more secular than ever, with clear increased stress on
materialistic values, consumerism and globalization.” (Roche, 2008, p. 18). There are still many things to be
done in the ministry of catechesis. As the Church moves Herself for renewal, catechists and religious educators
must never stop in being zealous in the propagation of the faith. Nowadays, learners “do not only want to be
nourished when it comes to doctrines, but they have “spiritual hunger” and searching for wholeness and meaning
in life” (Huang, 1999, p.53). Aside from the “traditional” ways of teaching the faith, which was inherited to
history, the Church must continue to innovate and be inspired in seeking various ways to make the faith valuable
and meaningful to the lives of all Christians, especially the young people. They love to hear stories, experiences,
and testimonies of faith. This is what they want to hear and from this, they will be enforced and inspired to be
bearers of the Gospel of Christ and see also the works of God in their daily lives. On these, The Church fulfils
Her mission to proclaim that faith “is truly a gift from God... but it is also a human response and action for God”
(Bacani et al, 1990, p.27).

At the end, the goal of evangelization and catechesis is to make “all Christians to receive the Gospel and
have fullness of life, as St. Irenaeus of Lyons would tell, “The glory of God is a human being fully alive”
(Barron, 2018, #2). A person who is being catechized has “a period of formation and apprenticeship in Jesus
Christ” (Congregation for the Clergy, 1997, #63). Lastly, catechesis and religious education, to address the signs
of the times, must also promote inclusive atmosphere that is open for interreligious dialogue. The Church,
through the Catholic Schools, must be a place where learners, no matter what religion, sex, color they may have,
must inculcate values for moral development and equality amidst differences.

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 Quimson, L. O., Jr.

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