Sinulog is a ritual dance that tells the story of the Filipino people’s pagan past and their acceptance of Christianity. The Sinulog festival originated in Cebu, where Catholicism was introduced and the first Mass was celebrated. | Photo via Wikimedia Commons
This article builds upon Fr. Shay Cullen’s recent piece on a similar subject. He explained how the Spanish colonialists combined religion with military force as a means of conversion and subjugation, which shaped Filipinos’ understanding and practice of Catholicism—a pattern that continues to this day. To understand the implications of this repressive colonial tactic, we must examine the religious practices of indigenous Filipinos before Magellan’s arrival.
Before Magellan’s expedition, Islam was widely practiced, especially in the southern Philippines, but most Filipinos adhered to animistic or pagan religions that involved the worship of nature spirits inhabiting the sea, rivers, mountains, forests, sky, and all aspects of nature. Upon their arrival, the Spanish imposed Christian conversion on the natives, often with severe consequences for any resistance. This aggressive approach effectively forced religion upon the Filipinos.
In contrast, the history of Catholicism in South Korea provides a different perspective. Catholicism was first introduced in the early 1700s through the Jesuit missionaries in China. Early Korean converts faced persecution from the Joseon ruling power, which viewed them as threats to its authority. Nevertheless, many undertook perilous journeys across mountains to China to learn the gospel from missionaries and get baptized. Despite the repression, the Christian community gradually grew, with half of the country eventually professing the Christian faith. Interestingly, Korea boasts more Catholic saints than the Philippines, although the introduction of Christianity in Korea came two centuries later. This does not imply that Koreans are inherently more religious or spiritual than Filipinos; rather, the contrasting histories of Christianity in each country significantly influence how the faith is practiced. For Koreans, the faith was something they yearned for, while for Filipinos, it was imposed upon them.
“A shallow understanding and interpretation of the Catholic faith can result in inconsistencies between professed beliefs and actual behavior. How do we reconcile the blatant contradictions in a crooked politician who claims to uphold his religion while engaging in corrupt practices?”
The pre-Magellan Filipino animistic beliefs and idol worship were blended into the newly introduced Christian religion in a syncretic manner as a result of forced conversion. Embracing a religion and its fundamental spiritual practices requires free will and understanding—hence the importance of modern-day catechism before confirmation. Many Filipinos learn Christian practices at a young age, often through rote memorization of rituals and teachings handed down through generations, with little understanding of their significance. There is an overemphasis on appearances and external forms rather than the substance of the faith. This approach can hinder the internalization of Christian teachings as one matures. In my early adolescence, under my grandmother’s strict supervision, I learned to pray the rosary in Spanish and Latin without understanding the meaning behind the words. Consequently, my grasp of Catholicism was superficial, leading to a crisis of faith in my early adulthood when I recognized the emptiness of my belief.
A shallow understanding and interpretation of the Catholic faith can result in inconsistencies between professed beliefs and actual behavior. How do we reconcile the blatant contradictions in a crooked politician who claims to uphold his religion while engaging in corrupt practices? Filipinos are known for their warmth and grace as Southeast Asians, yet there appears to be a skewed sense of priorities, an emphasis on short-term gains, and a lack of pride in quality.
ABOUT THE AUTHOR Dr. Fernando B. Perfas is an addiction specialist who has written several books and articles on the subject. He currently provides training and consulting services to various government and non-government drug treatment agencies regarding drug treatment and prevention approaches. He can be reached at fbperfas@gmail.com.
