Philippine Culture and the Scripture
A Critique on Ed Lapiz' Becoming a Filipino Christian
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PRIMITIVE WAYS: Shall We Redeem or Reject?
Luke 5:36-39
The religion of the gospel is not a patch put upon the old life to cover or conceal its defects. It is a new life wrought out of new materials, and woven in a fashion wholly new. It is a seamless robe without spot or defect of any kind . It’s motive and principles, its forms and expressions, are fresh and unique. They are not borrowed from other sources; they are not copied from other teachers. The acceptance of Christ life involves rejection of the old life with all its traditions and ideals. An attempt to wed the old and the new, any scheme of compromise between them, can only result in the stultification of both. This, in brief, is the truth that Jesus would teach us in The Parable of the Patchwork.1
John Leeddy Phelan:
Though partially Hispanized, the Filipinos never lost that Malaysian stratum which to this day remains the foundations of their culture.2
Unchristian Culture
Western countries practices are rooted in Judaism/Old Testament beliefs. Confucianism is the foundation of many Asiatic way of life. South East Asians owe its culture from Malay-Islamic philosophy of life.
The Call of Abraham
When the Lord commanded Abram to leave his “country, relatives, father’s house”, and go to a new land, we are left to infer that the command includes abandonment of Ur culture. Abram’s ancestors had worshipped false gods.They were polytheists (cf. Josh. 24:2).
Bible Doctrine Over Culture
We must analyze our culture within the Christian faith. Any belief, knowledge, trait, value, norm, institution, role that contradicts the word of God is to be rejected. Abandonment of anismitic belief is included in Paul’s “once and now” exhortations to the churches. We are exhorted to hold fast Christian traditions,
ie. Christian teachings (2 Thess. 2:15), not the culture of our
nation.
Mission Over Culture
The disciple were to cut all that cutural baggage in order to carry their mision
(Lk. 10:4). They were not to be distracted from their purpose by practicing Eastern hospitality––the exchange customary lenghty greetings. Christ heals during Sabbath. Jesus Himself lived and ministered in a muticultural world. Galilee was once controlled by Babylonian, Persia, Macedonia, Egyptian, Syria, and Assyria. Christ proclaimed unity in diversity and universal
fellowhip.
Cultural Mutations
We cannot blame the West for exporting their culture to us; some of them are inherent to native psyche –– expressions of our own culture: Bakit tayo
nagkukurbata? Kasi pabongga tayo! Japorms! We are fond of colorful attire.
The Church has its Own Culture
The early church developed its own cutural framework. The advent of the Holy Spirit resulted in a distinctive set of behaviors. This what made the early Christians distinctive (cf. Acts 5:13).
Multiculture Congregation
“There is One Lord” (Eph. 4:5); “One Body” (1
Cor. 12:12-14). The Churches in Antioch and Jerusalem are multiethnic and
multicuture. Simeon is black; Lucius Greek; Manaen Jewish; Barnabas Cyprian; Saul a Hellenist.
Philippine Primitive Religions: Animistic
Ang Kristiyanismo ay hindi isang sistemang
pilosopikal. , usytem ha sno systematic doctrine,i cor 10:19, 20
Sa katutubong
pananampalataya, bagamat may paniniwala tungkol sa isang Manlilikha, ito ay lubos na nakatuon sa mga
ispiritu. Sari-sari ang mga rituwal gaya sa mga pag-aalay ng mga pagkain at dugo, upang mapalaya sa ang masasamang
impluwensiya.
Takot ang namamayani sa katutubong pananampalataya. Sumasamba ang ating mga ninuno kay Bathala sa paniniwalang ang pagliban ay nagdudulot ng kasamaan sa buhay. Sa tunay na Kristiyanismo, tugon sa dakilang pag-ibig ng Banal na Trinidad ang nag-uudyok sa pagsamba. Ang parusang iniiwasan ay pinaniniwalaan, batid ng isang Kristiyano buhat pa rin sa pagmamahal ng Diyos (cf. Heb. 12:5-11).
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1. George Henry Hubbard, The Teachings of Jesus in Parables, The Pilgrim Press, Boston, 1907, p. 205
2. As quoted by Antonio C. Hila on Reflections on Philippine Culture, Journal of History and Area Studies, De La Salle Universty, 1990-1991. p. 66.
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Part 1, Part 2
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