Ateneo de Manila University: Journals Online
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Hosea 3:1–5: Afterwards the Israelites Shall Repent and Seek the Lord Their God
Get PDFThe Lord said, “Go again, love a womanwho is beloved of a paramour and is an adulteress;even as the Lord loves the people of Israel,though they turn to other gods and love raisin cakes.”So I bought her for fifteen shekels of silverand a homer and a lethech of barley.I said to her, “You must dwell as mine for many days;you shall not play the harlot, or belong to another man;so will I also be with you.”For the Israelites shall dwell many dayswithout king or prince, without sacrifice or pillar,without ephod or teraphim.Afterwards the Israelites shall repentand seek the Lord their God, [and David their king;]and they shall come in fear to the Lord and to hisgoodness [in the latter days]. – Hosea 3:1–
The Mystique of Dialogue: Pathway to Spirit Power for Liberative Struggle
Get PDFThe experience of journeying for more than two decades with the indigenous peoples—such as the Lakota and the Apache of North America, the Murut of Sabah and the Semai of Perak in Malaysia, the Bontoc and Ifugao of the Philippines, the Karen and Lahu of northern Thailand, and the Kayah and Kayan of Myanmar—has been most enriching. They have taught a most invaluable lesson that interaction and participation in their rituals entail recognizing the mystique of intercultural-religious dialogue.In the first section of this article, I will explain a more contextual version of interreligious experience which involves a period of “discipling” under the immediate tutorship of a reputable shaman or spirit-guide of primordial or deceased shamans. In the second section, I will offer a more contextual reflection on the fourfold dialogue as enjoined by the Asian Bishops in the light of my interreligious experience. I will then explain in the third section why this reflection calls for greater recognition of the mystique in our dialogue with the indigenous peoples. Indeed, reflecting on my interreligious experience convinces me that dialogue must be about empowering the indigenous peoples to access and actualize the spirit power for the liberative struggle against the neocolonial imperialism that in turn spawns the globalization of neo-liberal capitalism
Ginhawa as Ethic of Panatà: Body Politics and the Devotion to the Black Nazarene
Get PDFOperating within the ambiguity of the sacred and the secular, the devotion to the Black Nazarene in Quiapo is expressed in the different body performances and prayers directed towards the poón (image). These devotions, narratives, and norms make possible not only the performance, but also the celebration and repetition of faith experiences mediated by the body. The paper investigates the linguistic and body performances that makes possible one of the most attended religious performances in the Philippines in three parts. The first part looks into the body dynamics involved when participating in the devotion to the Black Nazarene. On the one hand, it discusses paghalik (to kiss) and paghawak (to touch) as the desire to concretely and sincerely engage the divine; on the other hand, it looks into pagyayapak (to go barefoot) and paglalakad ng paluhod (to walk on bended knees) as mimesis understood as imitation (imitation). Within the bigger picture of the devotion discussed in the first part, the second part enlarges the body positioning involved in the traslacion in terms of pagpasan (to carry) and pagsalang (to immerse). These performances intimates Aristotle’s hexis and Pierre Bourdieu’s ‘feel for the game’ that makes possible interpreting rhythmic movement and action as an ethos (ethics). The third part resituates these body/linguistic performances directed towards the Black Nazarene in relation to the ‘constant negotiation’ involved for the devotees’ daily life understood as the Filipino passion for ginhawa. In doing so, it locates the performance of the devotion in the context of everyday work life (as hanap-buhay), but also in the celebration of sacrifice (as pagtawad) and forgiveness (as patawad)
Ang Maganda sa Teolohiya by José de Mesa, Estela P. Padilla, Levy L. Lanaria, Rebecca G. Cacho, Yuri D. Cipriano, George N. Capaque, Timoteo D. Gener
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Towards a Practical and Empirically Grounded Account of Útang-na-loób as a Filipino Virtue
Get PDFAlthough there are existing philosophical accounts of útang-na-loób (debt of good will) and the suggestion that this Filipino cultural practice can be considered a virtue is not new, questions remain about how morally desirable forms of útang-na-loób can be separated from its problematic involvement in nepotism, patronage politics, life-long servitude, corruption, and other forms of injustice. In this paper, I develop a practical and empirically grounded account of útang-na-loób as a Filipino virtue by using a neo-Aristotelian framework that allows for the incorporation of research from the social sciences into virtue-theoretic recommendations for action. I argue that útang-na-loób must be understood in conjunction with a distinctly Filipino understanding of justice (katarúngan), especially on what counts as fair distribution of resources and opportunities, to promote culturally rooted social harmony (pagkakáisá) and communal flourishing. The paper ends with a brief discussion of a case to demonstrate how útang-na-loób can be lived out in a morally desirable way
