Philosophy and atheism

“A little philosophy inclineth men's minds to atheism, but depth in philosophy bringeth men's minds about to religion”

Francis Bacon in Essays, 16
Father of Modern Philosophy

Patronage foray

Let me write something about politics this time.

Like many of the Filipinos who await the next political move of the President after her term ends next year, I am also curious about her plans. She can no longer run for the same position since the constitution of the country clearly bars any President to run for reelection. But she could opt to run for any other elective position.

The mainstream media might have noticed something in the offing, and so, they started to count the number of visits the President has made to Pampanga, her very own province. I checked out one news site and it revealed that she has made some 30 visits to the province this year; that was as of 26 October.

I didn't know what thin, but I sensed that something is not right. Until I read this column of Randy David today. David's analysis, and inevitably, didactics enabled me to name certain reasons why the President should be prudent enough in ensuring that what is in her heart is the common good of the entire nation, and not only of a certain region in the Philippines. After all, she is the mother of the country.

But of course, I heard about the reason of the government that her visits to her province “is part of her bid to bring government to the people and not her supposed intention to run for congresswoman in next year's elections.”

But David hit the nail in the head when he wrote that “During these local visits, the President brings with her virtually the whole superstructure of government, notably the departments that deal with front line services.”

And that has made me consider thinking about the other regions of the country which might be more in need of the attention, presence and help of the President.

Life as a jeep

Jeepney has been part of the consciousness of every ordinary Filipino. Unconsciously, it has helped us fashion our philosophy as individuals and as one nation.

Some skeptics would raise an eyebrow and ask the inevitable “Why jeepney?”

Simply put, tricycle and pedicab are not originally Filipinos. And I say that they are not as ubiquitous as the omnipresent jeepney.

On the other hand, though twice the size of a regular jeepney, and thus, could transport greater mass of people, does not strike much relevance in our society. For one, something is not Filipino in the way the seats are arranged. It is smack of formality, and hence, hearty conversations are limited to only a few passengers.

Jeepney evokes a strange brew of emotions in the heart of a Filipino. This has nothing to do with the flashy upholstery of the interior of the jeep, nor the eye-catching signboards, nor the dancing lights on the dashboard. The reason is probably because it has been part of our lives as a people.

I remember, when I was younger, it was vivid how our catechists could even inject some group dynamics which really involved everyone. Probably, as a contrast to the bus, the strength of the jeepney is its weakness. The Philippine jeepney may not be able to transport that much, but it becomes a venue for a more intimate interaction among the passengers.

The article offered a refreshing insight on how jeepney becomes a world inhabited by Filipinos. Let me add some more:

The depth of interpersonal relationship is manifested in a jeepney. How many times do we eavesdrop to conversations—some boarder on intimate stuff which detail the interesting—and at times, gory ones—of lives we encounter in a trip?

But it is also true how we tend to protect our ‘territories.’ If say, some people go beyond the ‘imaginary boundaries,’ consciously or unwittingly, expect to receive some scolding. This is also true when one accidentally (or perhaps, deliberately) sleeps during the trip. Yes, there are good and considerate ones, but there are also those who are snooty, indifferent and seem to be oblivious of the needs of their fellow passengers.

Well. In a jeepney, as in life, there exist good times and bad times.

The God among Us

It was a dusky Wednesday afternoon when we set off to a pilgrimage. The destination was not to the Mother, but to her Son. We were off to visit the Quiapo Church in Manila.

In the very heart of shabby Old Manila, multitude of devotees pray to the Black Nazarene, a 400-year-old, darkened, wooden life-size image of Christ, arrayed in a maroon robe carrying a large wooden cross.

Every time I make my trip back to Quiapo, I cannot help but to fall in a trance since there is something magical about the place.

By this, I don't mean the many medallions, branch from a palaypay tree, quartz in various colors and shapes, and other amulets being peddled by street vendors. Is it because of the potency of the Nazarene statue? I wouldn't know.

But one thing I am sure of is that the fervent religiosity of the Filipinos—manifested in their devotion to the Black Nazarene never fails to conjure within me fertile thoughts about practically almost anything.

But then again, since this paper ought to look into the philosophical dimension of the Black Nazarene to the lives of the many Filipino people, there ought to be opportunities for those.

For now, let me zero in on the religiosity of the Filipinos.

I have witnessed various religious practices held in the various parts of the country. And aside from the colorful pageantry of the celebrations, one thing which never fails to be part of the festivity is the element of sacrifice. Come to think of it, we have dawn processions on Marian feasts; in Holy Week there is Visita Iglesias; during the Christmas season, there are the dawn novena Masses; kilometric processions to be covered; tons of prayers to be recited… my list is legion!

In Cebu, there's the famed Sinulog celebration which endangers the devotees to be in a stampede because of the multitude of people present. This does not prevent the handicapped, and even the mothers with their very vulnerable infants to join the perennial event.

In Manila, the Nazarene celebration, commemorated every year, is smeared with devotees who are injured, or worse, fatalities. The recent celebrations were outstanding since there were no recorded deaths, but an onlooker watching the event from the comforts of his living room will surely cringe acknowledging how difficult it must be to be in the thickness of people praising the Nazarene.

It is difficult indeed.

When we went to Quiapo, I never expected that it would be that difficult. I thought that it would just be a walk in the park since what is so difficult in observing anyway? But when my venerable teacher nudged me to do as what the devotees do, I was incredulous. I thought that it was just an empty proposal. But I was wrong. He was dead serious.

I did not worry about my knees. I'm perfectly healthy, at least, I don't problems in that department yet. But what concerned me was my pants. If I would kneel down on the floor, it would certainly be dirtied. And I don't think that it was a good idea. I entertained the possibility of folding it to bare my knees, but shunned against it. Upon seeing my teacher aiming to carry out the challenge, I didn't have any choice but to follow suit.

I knelt down at the end of the aisle recalling the many intentions I wished to pray for.

Still kneeling down, I moved inch after inch towards the magnificent altar. The first couple of seconds were not really as difficult. But when I slowly felt my weight, and the ruffles in my pants that prick my skin in the knee, I was awaken to the horrible realization that it's not going to be a smooth sailing experience for me.

Soon, it would not just be difficult, but painful. Many times, the thought of quitting kept on visiting me. My knee was aching. I was covered with profuse sweat and I yes, I was self-conscious.

But strangely, there was that force within me that encouraged me to move my knees and let go of the pain. To move on. The thought of Christ who suffered more accepted His mission wholeheartedly, and whose image stand prominently in front, edified me to continue and finish the course. That act of sacrifice was nothing compared to what he went through.

The experience made me encounter that long-standing practice of the Filipinos concerning the image of their God. Not vicariously, but firsthand.

An Absolute Being

The prominent concept of God among Filipinos is an Absolute Being who is able to connect with them. Our folklores from various regions of the country, featuring the encounters of mere mortals to the immortals in order to deliver help or punishment, are not wanting.

God is very much part of their lives.

In the same way, God is the hope of the Filipino people. A Filipino home is not complete without religious articles that remind the membes of the household that of his presence: palaspas branch, rosary, cross, last supper frame, altar, Bible etc. And in times of disasters, do expect that Filipinos make each or any of these religious articles come in handy.

He may be all-powerful, all-loving, and almighty but He listens to the cry of His Filipino people.

In every crucial epoch in the life of the Philippine nation, He is always invoked. That dramatic photograph of nuns clutching rosary, and the statue of the Blessed Mother in EDSA 2 remain to be the best summary of how we live our religiosity to the hilt!

In return, Filipinos have vows. In the mainstream language of the Catholic Church, vows are considered a public declaration that one binds oneself to God by say, living a chaste, obedient and poor life.

For the Filipinos, this may not be so. There is no public ritual in which a community is called to witness one's "pronouncing the formula of profession." However, this vow, a panata, which is meant to fulfill whatever promise one intends to offer as an act of thanksgiving, or as a means to 'negotiate' for an intention prayed.

God worship is deeply ingrained in the culture of the Filipinos. Outsiders could immediately distinguish which one belongs to the category of culture and which falls under the religious department. Closed friends are invited to be their compares once a baby goes for baptism. Notwithstanding whether the prospective godparents are apt to live up to the role.

Hence, the Godparentship does not very well live up to what it is supposed to stand for; that is, to accompany the child to Christian maturity. If this is true with baptism, this is also true with weddings. Filipinos have the tendency to go all the way in spending up to the last centavo to make sure that everybody in the community is fed once a couple decides to tie the knot. And the set of godparents reaches to infinity. Talk about our eagerness to take part in the conjugal development of the newly weds!

It's true that among Filipinos, it is not a matter of question whether there is God. That is mute and academic. But the more relevant question is: who is their God?

It's sad how the worship of the Absolute Being does not go down to the consciousness of the people. This makes us all think and sigh deeply, why our country, which worships a God of ,love is the most corrupt country in Asia.

This question may not find a suitable answer here. But perhaps, it will soon.

In another pilgrimage.

Filipinoness

"The Filipino looks at himself as one who feels, as one who wills, as one who thinks, as one who acts, as a total whole—as a 'person' conscious of his freedom, proud of his human dignity, and sensitive to the violation of these two."

I am borrowing the kilometric line above from Mercado (1976) as he summed up what constitutes a Filipino individual. While it is true that the voluminous sentence does not appropriately encapsulate the Filipino-ness of a Filipino. It is a relatively good identity label to satisfy the question "What is a Filipino?"

The sentence above is of course one of the conclusions he derived from a study he carried out more than three decades ago, when globalization was not an in thing yet and Internet was quite unheard of.

His study paraded an extensive word list that would later direct him in reaching his theoretical assumption that Filipino "like his Oriental neighbors, has a total way of thinking which is non-compartmentalized." This is further strengthened with his critical investigation of the human anatomical nomenclatures of the Filipinos. Although he quickly pointed out that this is "by no means uniquely Filipino."

This concept of a Filipino to see himself as one seamless being is expressed in his very own social life. The wholeness is not superficial. It comes all the way from a Filipino's desire to be whole—in Sam Milby's words "To be complete."

This wholeness has been very much expressed in his dealings with other human beings in the realm of his very own society. The religious rite of Baptism for instance becomes a communal celebration by making sure that practically the entire neighborhood could take part of the banquet.

However, his assumptions as regards the Filipino identity, despite his transparency in making his readers informed as regards the research methodology he used brought out more haunting questions than pacifying answers in me.

Now that we have at our fingertips the "elements of Filipino philosophy," what comes next? More than thirty years ago since they had been carefully thought of and enumerated, did we become better people? Will this translate to a developed Philippines?

I know that it is important to make us conscious of our roots as a people. Not merely because of any sentimental reasons, but simply because this trait forms the kind of race that we are.

With the diverse influences passed on to us by other countries, it is wise to hold on to our basic identity as a people. This awareness leads us to value these characters greatly and not to throw them away especially because we owe our future generation some explaining if we end up becoming Filipinos-that-we-are-not thanks to the guidance of the Western culture.

On being and having

There exist two realities in the life of a human person. The first refers to one's existence, being. The other necessary flows from it, having.

Being refers to the gift of one's personhood. This gift comes with a neatly wrapped package. I call it having. The very gift is paramount. The wrapper, I say, is merely an accessory. It is delightful to receive a gift covered in an attractive packaging. But the very gift suffices.

One could not ask for more.

I first encountered the polarity between these two great realities when I first set foot in the seminary grounds. Apart from the constant reminders of our seminary formators to pay utmost attention to my being and after which, develop my having, I earned one great insight from living with old Salesians who continue to live as beings despite the noticeable continued loss of their having.

These ageing confreres are no longer capable of carrying out an active ministry of teaching inside the classroom, assisting in the playground, celebrating Mass, hearing confessions. They are merely confined to wheel chair, or worse bed.

This brought me to realize that once upon a time, they were appreciated by the congregation with what they had: brilliance, skills, awesome intelligence, burning charism, passion for apostolate in bringing heaven to the young.

Now, they surrender all these and what remains seems to be the essentials: their being.

It makes me think how difficult must have been the transition from active life to a passive one.

It makes me cringe every time the thought visits me. I do not have my youth forever. And like them, in the proximate future, I will have to contend with the loss of my having.

I dread the day when I am reduced to being stuck in a place devoid of what seemed to decorate my life.

But then, the realization that one's being refers to the gift of one's personhood.

The very gift is paramount, the wrapper, is merely an accessory. It is delightful to receive a gift covered in an attractive packaging. But the very gift itself suffices.

One could not ask for more.

There exist two realities in the life of a human person. The first, refers to one's existence, being. The other necessary flows from it, having.

Ten reasons why Salesian lay brothers are cool

I realized that studying could only be enjoyable to a certain extent. This is especially true in studying philosophy. I tell you, it is not a walk in the park. Immersing myself into esoteric subjects such as rational psychology and rational theology over the past semester has greatly exhausted my powers.

And as the cliché goes, I felt the need to reinvigorate my tired body and worn out spirit.

Hence, even before our final examinations, I carefully mulled over the possible means to relax: read books, update my blog, make my presence felt in theFacebooking world, watch movies, make rosaries. My list for possible recreation was legion!

But even before I cast my eye into any of these, one of the aspirants asked me to contribute an article to a publication they are preparing on Salesian lay brothers. No specific topic on the lay brother was given.

And so, it made me reflect on the advantages of being a lay brother.

1. It is cool to be a religious sans a habit. There is nothing extraordinary with a priest who is kind, generous and leads an upright life. After all, he is a priest. The community expects nothing less from him. It is different, however, with a Salesian lay brother who may not be distinguished as a religious at all since we don't have a way to recognize him. A lay brother becomes a shining Christian witness by presenting himself to the world as a 'lay person' like any ordinary Joe who struggles to lead a holy life.

2. A Salesian lay brother has relatively more time to spend with the young. This is because priests are generally tied up celebrating the sacraments and carrying out other priestly ministries. I've experienced this reality a number of times. Priests suddenly vanish due to various circumstances. And most likely, lay brothers get to remain behind to look after and care for the young people.

3. Lay brothers are outnumbered. The 2008-2009 SDB directory reveals that there are only 17 perpetually lay brothers as opposed to 150 priests. To push more my argument, see again my second reason.

4. A Salesian lay brother vocation is not for the faint-hearted. It is even not attractive to individuals with strong narcissistic tendencies since it asks for more profound selfless sacrifices. For starters, a cleric who distinguishes himself to be "a priest in the future" has better chances of earning pogi points from a crowd than a low profile lay brother who would never ever become a priest.

5. A Salesian lay brother does not have to wash (and iron) any cassock. Not to mention the fact that the Philippines, having a tropical climate, is a lot friendlier to Salesian lay brothers. Yes, I know, this may not be a noble reason, but for the pragmatists out there, practicality prevails.

6. There are more out-of-town seminars for lay brothers than for the clerics. Luzon Association of Religious Brothers, an organization composed of lay brothers from various religious congregations in the northern region of the country, religiously holds seminars and conferences in various parts of the country. Do you want to see the whole of the Philippines? Then, be a lay brother.

7. The young people need a big-brother figure who will lead them closer to Bro. Enough said.

8. A lay brother is given more opportunities to put his brain where his heart is. This is already given. A priest may have limited options if he desires to specialize on another other than the realm of theology. For lay brothers, it's anything under the sun.

9. Interesting ministries await the lay brother wannabe's. The ministry in saving the souls of the young is becoming more interesting in the field of the lay brothers. I know of one who happens to be a tour guide to the catacombs in Italy, one is a computer geek, and another one a published researcher.

10. A lay brother is a Salesian of Don Bosco. And as a Salesian Don Bosco offers his life for the welfare of the young people. Now, isn't that reason alone cool enough?

Don Bosco's Manifesto on Pastoral Charity

This year, as we celebrate the 150^th year of the death of St. John Vianney and the 150^thyear of the founding of our congregation, we also mark the quasquicentennial of the Letter from Rome.

On May 6, 1884, exactly one hundred twenty five years ago, St. John Bosco who was in Rome dictated a letter to his secretary, Fr. John Lemoyne. The letter neither contained empty pleasantries nor some sporadic housekeeping procedures the recipients ought to take note of. That important correspondence, as we know it now, is a synthesis of how Don Bosco desired his Salesians to deal with the young people.

This letter was mailed four day's letter. But Fr. Michael Rua did not think that it should be read out in its entirety in public, and so he requested that a copy be sent to him that was suitable for the pupils.

The letter from Rome is rightly called as such because it is precisely that—Don Bosco wrote it from Rome. But probably, it is more appropriate to call it "the letter from the heart," because every single thought contained in the letter is unmistakably an expression of Don Bosco's love for his Salesians and the young people of his oratories.

Fr. Peter Braido, one of the foremost experts in the field of the Preventive System, would say that "the eleven short pages constitute the clearest and most essential document of the pedagogy of Don Bosco, which is, in itself, one of the most meaningful in the whole of Christian pedagogy.

The letter touched on the subject of his deteriorating physical health—frail body, and his poor eyesight. But amidst all these, he never failed to mention how he delights to write to them, and how he looks forward to hear from them.

The first paragraphs of the letters, using the standard of our young people, sounded cheesy. He could not contain his emotions probably because he would always wear his heart on his sleeve, especially when he was composing that letter. He emphasized the brand of loving kindness which he hopes to be known for in his institute: patience, gentleness, and no humiliating remarks. He challenged the recipients, to exercise only these in the realm of the Oratory, and "the boys should not only be loved, but realize that they are loved."

To speak of an authentic love of a Salesian is to make a distinction. Here, let me ask the help of Pope Benedict.

"Love," the Holy Father said, "in the true sense, is not always a matter of giving way, being soft, and just acting nice. In that sense, a sugar-coated Jesus or a God who agrees to everything and is never anything but nice and friendly is no more than a caricature of real love. Because God loves us, because he wants us to grow into truth, he must necessarily make demands on us and must also correct us."

Don Bosco, perhaps relying on the filial affection of his boys, openly speaks about what delights him: the practice of virtues, regularity in confessions and communion, which ultimately leads to the salvation of souls.

I first read that letter on the latter part of my novitiate. I thought that we would not tackle it since we seldom give attention to the appendix part of any textbook. After all, there is a reason why appendix is found at the last few pages of any publication if in case its author decides to come up with one. It is merely a supplement, something that can be dispensed with. We would not miss anything important if we skip that part. Things remain to be valid even without reading that section. But there is also a sufficient reason why there is an appendix. And why that letter has been part of our constitutions.

One hundred twenty five years after the letter was written, read and reflected on, have we managed to remain faithful to Don Bosco's challenges to his Salesians? Will there be a need to write another letter?

The initial reaction was for me to see my locale vis-à-vis the setting when that letter was composed. With the ugly depiction the oratory morphed to be against the backdrop of the golden age of the glorious oratory, I saw the relevance of coming up with such a letter. There was a need for it. A reminder was in order.

Six months from now, I will be in practical training. I am not denying it; whether it is Cebu, Mandaluyong, Pampanga or Guam—I am excited—regardless of wherever I would be assigned. I will be able to flex my own Salesian muscles and live first hand a life of a son of Don Bosco immersed in the active apostolate. By then, I don't expect to be with Br. Joji or any other brother assistant to remind me of my duties. I will also free myself from the 'nagging love' of Fr. Bobby or any other prefect of discipline to instantly offer corrections.

But I know that I am also gripped by fear when as I inch towards that time.

As a young Salesian, I cringe whenever I am reminded that I ought to be a sign and bearer of God's love for the young. This is such a tall order. But I am sure, it can be done. With God's grace, I know that it is possible.

Again, this letter will only continue to be relevant if the message it articulates remains to be valid to the lives of those people concerned. After all, people and events which are worth celebrating are moments which continue to remain relevant to our lives.

Don Bosco did not write a treatise on pastoral charity. Instead, he composed a letter, ordering and begging his Salesians then—and especially now—to make themselves be present in the midst of the young.

This year, we celebrate Don Bosco's 121^st death anniversary. Year after year, we go farther and farther from him. Nobody is left among his boys who encountered him in the flesh, but he left us a legacy which documents the pedagogy he wished to live and carried out by his sons. His letter from Rome speaks eloquently of this paternal legacy we ought to treasure most.

Let's do something!

After eons of not updating this blog, I thought that I would not be able to retrieve my username and password from my minuscule memory. But I was wrong; I am able to pound on the keyboard keying in this entry and now that you're able to read this.

I finished two major exams in Philosophy this morning. I still have three more to come, but they could wait. At least for today, I allow myself to take a well-deserved rest after several weeks of not making my presence in the cyberspace felt. The followers of this blog—three, as of this time--kept on asking me about my reason for not updating, but is it not true that absence makes one's heart grow fonder?

I'm quite happy with the result of my exams. For the struggling philosopher in me, seeing my grades neatly written on my class card, really made up my day. It's like the best news I received since Ondoy visited our country over the weekend and wrecked havoc in the lives of many Filipinos living in the largest island of the country.

Let these photos do the talking.

And now that I made the necessary segue way, let me direct you to the letter of Br. Mon Callo, SDB, the Salesian Commission on Youth Ministry chair of the Salesians in the northern part of the Philippines.

September 28, 2009

Dear Friends,

Peace and blessings!

As we follow the recent turn of events, we realize the magnitude of the damage done by the recent typhoon Ondoy. We were not spared from the damage done by the typhoon to our persons and our properties. At the same time, we are grateful for the blessings we have received from the Lord despite all these. However, there is still much to be done for many of our people who are suffering and in need.

We can do something in order to help. The Salesian Commission on Youth Ministry with the Salesian Lay Volunteer Movement requests the following:

a. food (ready to eat canned food, bottled water, ready to drink milk, clothes, blanket)

b. temporary shelter (how many can you accommodate and how long)

c. volunteers (how many and for how long)

d. transportation

e. cash donation:
Account name: Salesian Missions Inc.
Account number: 023-23093261
Bank: BPI Legaspi - Amorsolo Branch
Fax Deposit Slip to: (02) 8924787

You can drop off your donation at CYM Office, 3/F St. John Bosco Parish Building, Amorsolo St. corner Pasay Road, Makati City.

We are also networking with other church and government agencies for providing relief goods and for volunteer work for whatever assistance they need (repacking relief goods, etc.).

Let us continue to ask Mary Help of Christians' maternal care and protection for us and our loved ones. God bless you and your loved ones!

Fraternally,

Bro. Raymond D. Callo, SDB

Taize in Manila

All parishes within the NCR are invited to send representatives on the Launching Day in Metro Manila on August 29.

The launch of the final stage of the preparation for the Taize event in the Philippines will be on August 29, Saturday. It will also be the "Launching Day" for all the parishes in the National Capital Region.

It will be held in San Carlos Seminary, Makati City from 2:00 PM to 6:00 PM.

This day is meant for young adults from 16 to 35 years, who can be facilitators and would like to commit themselves in the preparation and organization of the meeting on a parish or vicariate level. Each parish within the NCR is invited to send up to five (5) young adults who are involved in the life of the parish and have good contacts to the groups and members of the parish. The day will start with a common prayer, introducing the participants to the typical songs from Taizé, the meditative way of prayer, and the value of silence.

A reflection and sharing on how trust (in God, in others, in oneself, in the future) helps us to go forward and not be discouraged, will follow. Brothers will explain the different practical aspects and ways of participation in the meeting. Materials for the practical and spiritual preparation in the parishes will also be given.

http://www.taize.fr/en