ENCOUNTERING JESUS IN THE MIDST OF STRUGGLE A Christology of StruggleVictor Aguilan, Th. D. Divinity School Silliman University Dumaguete 6200CHRISTOLOGY AND FILIPINO CULTURES: THE FACES OF CHRIST IN THE PHILIPPINES Mindanao Forum 2014 March 6 & 7, 2014 UCCP Church, Davao City

Indigenized Christology and GlobalizationChristianity was the religion of the colonizers. It became an instrument of pacification and domination. The conquerors came to bring civilization as well as Christianity to the Indios, but they also wanted to take something away - the gold and the riches which they found on the archipelago.

But despite Christianitys identification with the colonizers, it became the faith of the ordinary Filipinos. It underwent a process of indigenization or Philippinization.Philippinization of Catholicism characterized by Christian forms with much of the pre-Hispanic animistic beliefs. In postcolonial term, Filipino Christianity is a product of hybridity.

Indigenization of the story of Jesus ChristDr. Ileto, in his provocative book, Pasyon and Revolution, has attempted to examine the revolution from the perspective of the masses by focusing on the ideological influence of the Pasyon. During the revolution, Dr. Ileto asserts that Filipino peasants respond more profoundly to the idiom of liberation exemplified in Christs passion, death and resurrection.

The friar taught the native Christians to be patient and meek under the yoke of colonialism like the Lamb led to slaughter.But the peasants interpreted Christ who is shown in the Pasyon as one of them, poor and ignorant, and as mirroring the darkness and oppression.When Christ died and rose again, they interpreted this as the need for them to die so that they can rise again with him to freedom.

Indigenization of the story of Jesus Christ or Indigenization of ChristologyWhen the missionaries/friars/colonizers failed to be like Christ, the Indios (Filipinos) were able to distinguish the Gospel message from the colonial master. The early Filipinos developed their own version of popular Christ to contest colonial Christology. But despite all the ambivalence and contradictions, the person and story of Christ Jesus serves as a common thread that binds the Spanish Catholicism and Filipino folk Catholicism together confirming the indigenization of Christianity.

The peasant leaders portrayed themselves like Christ like Hermano Pule or Apolinario dela Cruz leader of the Cofradia de San Jose and Tayabas rebellion called himself the Tagalog Christ. During the American occupation several resistance movements had Christian elements. The pulahanes practiced its own brand of religion, which is a fusion of ancient babaylan [indigenous native religious leader] traditions and Catholicism. Many of the leaders of these popular uprisings proclaimed themselves as messiahs, prophets, and kings. They identified their struggles with the passion of Jesus Christ.

Globalization of Popular ChristologyBut today Philippine Christianity is seduced by globalization. Many Christians have embraced consumerist ideology of globalization. People expect religion to make them rich and prosperous. This theology is often referred to as the prosperity gospel.It argues that Jesus was richand that He would like his followers to be rich, too.

We can see this, for instance, on how the indigenous festivals like the Ati-atihan of Kalibu, Sinulog Festival of Cebu and Dinagyang of Iloilo have been transformed. The popular feast of Hesus Nazareno is becoming a tourist spectacle. These festivals are marketed by corporations and state-agency for tourists and consumers alike. With money, everything can be bought for consumption. Prosperity or material acquisition becomes the goal of life. Globalization is transforming everything into a commodity for sale.Health, education, culture, happiness, relationship, identity are all for sale or believed to be accessible in the market.

Globalization has repackaged the images of Jesus Christ into a commodity to be marketed to interested consumers. The globalization and commodification of Christologies is not new. Historian Renato Constantino calls this phenomenon the Americanization or Westernization of the Filipinos.It is a form of colonial mentality but has been transformed to globalized mentality. While a colonial mentality makes one feel inferior as a Filipino, a globalized mentality has no consciousness of being a Filipino. As a consequence, the notion of nationhood and the ideals of nationalism have receded from the Filipino consciousness to an imaginary world that has no connection with the real world.

Take for example the two popular images of Christ they look more like an European. The Sto. Nino has white skin (mestiso). The Hesus Nazareno has matangos na ilong (pointed nose). This can be observed in the discipline of theology that remains captivated to the American culture such as the English language, Western fashions, movies, songs, and icons.

The seduction of Philippine Christianity by globalization is eroding the Filipino sense of national identity. The continuing and progressive loss of national consciousness is basically a political and cultural problem especially for the exploited and dominated nations, but because it affects the wellbeing and dignity of people it becomes a moral and spiritual problem as well.

Christology of StruggleTheology of struggle is a spiritual extension of a national struggle against colonialism and neo-colonialism.Inspired by the writings of Fr. Burgos and Rizal against Spanish discrimination of the Filipinos and the revolutionary activity of Bonifacio, Jacinto, and Mabini during the 19th century, and the resistance of the peasant movements against the American forces. uses the Marxist social and class analysis to understand the problem of poverty and injustice in the Philippines.

Christology of Struggle as a resource for resistance against foreign dominations including globalization. Image of Christ is one who engaged in the struggle like cleansing the Temple, struggling against the religious and political elites and who was crucified for political charges. Criticize Western Christologies which focuses on Christ as the meek and suffering servantThe Angry Christ

Fr. Edicio dela Torre, Fr. Pedro Salgado REVOLUTIONARY CHRISTJesus was a true revolutionist because he truly loves the poor. Jesus Christ identified with the poor during his ministry.Christology of struggle does not opposed revolutionary violence of the poor because "Christ did not condemn the use of arms.Christians joining the revolution express solidarity with people who are fighting for justice. This may entails the use of violence against the perpetrators of injustice.

Rev. Luna Dingayan. "Towards a Christology of Struggle: A Proposal for Understanding the Christ." CTC Bulletin, no. 10 (1991): 14-34 Dr. Melanio AonanCompanion/Comrade in the StruggleWe have a symbol that accompanies us in the vicissitudes of our struggles. A permanent companion yet transcending us in our struggle.[Melanio Laguardia Aoanan, "Transforming Christology in a Changing Church and Society,"

Dr. Levi OracionA Non-violent Christ?A Christology of struggle must wrestle with the ambiguity of violence and non-violenceJesus method was nonviolent. Jesus Christ is a non-violent person who radicalized the divine prohibition against murder, and who in his redemptive act spurned violence and embraced its very opposite, love and forgiveness. God with Us: Reflections on the Theology of Struggle in the Philippines

Muriel Orevillo-Montenegro, chap 4: Walking with Jesus in the Philippines in The Jesus of Asian Women, Women from the Margins (Maryknoll, N.Y.: Orbis Books, 2006)Criticizes the Christology of struggle for not addressing the struggles of women against patriarchy and sexism.the image of Christ is seen in the lives of struggling mothers, Jesus Christ as Mother Ina/Nanay/Inay. the Christ as the woman-mother who does everything to sustain the life of her child and of the Christ as the many-breasted Mother who nurtures all life on earth, when taken together, will be empowering and liberating. (pp 150-156)

Christology of Struggle: An Indigenized ChristologyThe Christology of struggle is not new. It is part of our peoples history of struggle against domination, oppression and injustice. During the 1896 struggle for independence and the 1901 Fil-Am war, the story of the passion, death and resurrection of Jesus Christ became part of peoples struggle for freedom and justice. 1986 People Power EDSA revolution images of Jesus were present.The pasyon narrative provides the peasant masses with an image of Jesus they can identify with.

He is from Galilee,A man poor and lowlyWho shelters in others roofs.

Furthermore, his fatherIs just a simple carpenterDevoid of fame and wealth Living in poverty

Without property of his own.His behaviour and characterAre just as we describedBut, you ask, can he claimTo be a gentleman of rank?No, absolutely notCasaysayan nang Pasiong Mahal ni Jesuchristong Panginoon Natin

CONCLUSIONIn Filipino popular religiosity Christs suffering is understood as a consequence of Jesus struggle against the oppressors.The identification of the peasants with Jesus Christ implies that their suffering mirrors the suffering of Jesus. Their hope of liberation and equality mirrors the resurrection of Christ Jesus. To resist foreign domination and corporate globalization the Christology of struggle must be revived as part of the popular spirituality of the ordinary Filipino Christians.

Popularizing the Christology of struggle including the images of Jesus would enable the ordinary believers identify with the Christ who is in solidarity with them in the midst of their struggles. Religious educators, theologians and Church leaders must immerse in the real struggles of the poor sectors of Philippine society to regain authentic and sympathetic understanding of the peoples life situation. In the midst of their struggle for life, dignity and freedom is where we encounter Jesus Christ (Matt 25: 35-40). And finally like Jesus Christ we must get involved in the peoples struggles for the transformation of church and society.

THANK YOU!