Presented at the DLSU Research Congress 2017

De La Salle University, Manila, Philippines

June 20 to 22, 2017

Catholic Religious Education in Philippine Catholic Universities: A Critique on

Catholic Religious Education in the Philippines
Roy John R. Del Rosario
Theology and Religious Education Department, De La Salle University
Social Sciences and Philosophy Department, Holy Angel University
[email protected]
[email protected]

Abstract: This study exposes how Christianity was introduced and “institutionalized” in
Philippine soil in view of the present condition of Philippine Catholic tradition. This requires
revisiting, rethinking Catholicism in the Philippines to make suggestions on how to make
improvements specifically in terms of Catholic Religious Education in Catholic Universities. The
study therefore aims to address the issue of religious plurality in Asia and the challenge of
postmodernism which waters down the influence of church in its affair with the state. This
endeavor is in line with harmonious relationship of Asian religions in terms of inclusive growth.
With this, the researcher employs qualitative method in a critical design framework. It gathers
relevant information about the content of course curriculum. Using in-depth content review with
critical discourse analysis of related literature concerning 21st century effective pedagogy, this
serves as a critical design framework to detect any discrepancy in religious education curriculum
that hinders effective and inclusive growth of all students enrolled in religious education. The
primary target of this study is to expose any social wrong in the way religious education is being
taught in a Catholic University. This calls for a critical analysis on pedagogies involved in
religion.

Key Words: Religious Education, Asian Christianity, Asian Theology, Post-Colonial, Catholic
University

1. INTRODUCTION Around 11% identifies with Islam, the National Commission

on Muslim Filipinos estimated in 2011.” (Rappler, 2015) It
simply says that historically, the dominant religion in the
Situational Analysis of the Problem
country is Catholicism. However, Asian reality would also
The researcher came across with a recent news from attest to the fact that there are still religious minorities present
Rappler, an online news agency in the Philippines. It is quite in the Philippines such as Buddhism, Hinduism, Judaism,
bothering as well as challenging for most readers whose while some Filipinos are unaffiliated. (NSO, 2014) These
interest and profession are all about religious education. The other religions are also present within the circle of South East
journalist started spreading the news by posting this question, Asian nations. But why Filipinos have been religious and
“In a predominantly Catholic Philippines, how do young why religion really matters for them?
Filipinos develop an understanding of religion?”(Rappler,
2015) According to 2014 NSO profile, the Philippines has According to Julkipli Wadi, Dean of the University of
been “a predominantly Christian country where around 80% the Philippines Institute of Islamic Studies, “Filipinos have
of the population identify themselves as Roman Catholics. been essentially religious as they have been influenced by
 Presented at the DLSU Research Congress 2017
De La Salle University, Manila, Philippines
June 20 to 22, 2017

varying faith traditions and civilizations.”(Rappler, 2015) He deconstruction, the researcher is committed to critically
added that “more than 300 years of Spanish colonialism expose any social wrong that is still present in hierarchical
created a religious formulation attached to Spanish colonial system in terms of Catholic religious education in Philippine
tradition. At the end of it, we were left with religious tradition Catholic Universities.
shaped by post-colonial tradition.” (Rappler, 2015) However,
the method used by the Spanish colonizers to spread Along the research process, the researcher encounters
Christianity in the Philippine soil is both political and a seeming view from the hierarchical authority. He finds out
theological. When they evangelized the natives, it that the very institution itself with its strict implementation of
unfortunately led to putting aside the other existing religion Ex Corde Eclessiae in terms of non-Catholic students
then which is Muslim. currently enrolled in a Catholic University. This might not be
directly an opposing threat given only its guidelines but it
Finding its semblance from the way Emperor indirectly implies that non-Catholic students enrolled must
Constantine institutionalized Christianity in the West, always be monitored. For the researcher, there is a great need
Christian tradition has been continuously “institutionalized” to address this issue in line with the university’s commitment
through educational institutions as particularly evident in the to inclusivity and right for education for all regardless of faith
Catholic University due to its mandatory religious education beliefs.
subjects. In line with this, Phan observes that this has
predominantly become the prevailing challenge to Asian The researcher still believes that current pedagogical
Christianity; the importation of colonial Christ using Western system in every Catholic university needs revisiting and
terminology inspired by Greco-Roman philosophy. The rethinking accordingly so as to cater all students. Monitoring
challenge now to Asian theology is an on-going re- the number of non-Catholic students implies many things.
contextualization of Church belief systems. (Phan, 1996) But sooner or later, this issue may be clarified by experts so
With such a problematic situation, anthropologist Hector as not to further marginalize other students belonging to other
Guazon observed that “one problem with Philippine faiths. With these assumptions, the researcher observes the
education is the absence of a critical analysis of religion. He great need of critical analysis of religion in line with its
noted that schools only teach “orthodox religion” without commitment to quality education for all students. Thus, the
letting students critically analyze different beliefs and the researcher concludes that the main issue can only be
authentically addressed in critical investigating the current
way people practice them. (Rappler, 2015) This now paves system within the status quo of Catholic education. Through
the way to find reason for further discussion on how will the the help of social sciences and other disciplines, arguments of
issue be addressed given the fact that the current President of both sides will come into fore so as to have critical discourse
the Republic verbally attacked the moral ascendancy of only for the purpose of clarification and constructive
“Roman” Catholic Church. Henceforth, the researcher is led suggestions.
into asking questions as he ventures towards further
investigation if there is any social problem present in an
educational institution with Catholic identity. 2. METHODOLOGY

Hence, the goal of this paper is to critically expose a The researcher employs qualitative method in a
social reality concerning the quality and effectivity of critical design framework wherein critical discourse and
Catholic Religious Education in a post-colonial setting. content analyses are its pillars. This is to detect any social
Looking into the social stratum of church institution in the wrong with the aim of challenging the status quo in regards
Philippine after colonialism, the researcher believes that to any issues of power relations within the execution of
vestiges of Western imperial power in terms particularly of religious education in Catholic University.
religion are still present. The researcher claims that the
influence of Asian Christianity with its contextual theology The critical design allows for the critiquing (i.e.,
can contribute a lot for the on-going re-contextualization and challenging the status quo) of some existing system… It is
re-appropriation of Catholic heritage here in Asia. Through described as framework to describe, analyze, and scrutinize
an intellectual discourse about the uniqueness of Asian hidden agendas, power centers, and assumptions that inhibit,
Christianity and how it addresses certain conflictual realities repress, and constrain. Thus, the real utility of a critical
in terms of Western hegemonic influence to formerly design is the structure it provides for researchers who are
colonized nations. Through psychoanalysis and interested in explaining some form of ideology or power
relations through the transformation of meaning and
 Presented at the DLSU Research Congress 2017
De La Salle University, Manila, Philippines
June 20 to 22, 2017

conceptualization of existing social systems. (Edmonds, et.al, belief at all as part of globalization. This only implies that a
2017) Catholic university needs to be considerate in terms of major
shifts both in administrative and educational purposes so as
3. RESULTS AND DISCUSSION to achieve inclusivity that provides holistic formation of stu-
dents regardless of beliefs.

Religious Education Curriculum in Holy Angel However, according to various literature, religious
University, Angeles City Pampanga Philippines education must be multifarious, multi-centred and intercul-
tural in approach so as to accommodate the growing needs of
students as Catholic Universities need to adapt to the effects
No. of 4 Subjects/12 Units of globalization. The academic community fosters “healthy
Subjects/Units relationship” between teacher/student, the nature of Catholic
University which advocates for the integral human develop-
ment (Garcia, 2012) the role of the Catholic University to
Course Titles 1. Christian Living Education 1 (CLE1)
present the teachings of Catholic faith gently but persuasively
Sowing the Seeds of Faith
while respecting and fostering pluralism (Wren, et.al 2009),
2. Christian Living Education 2 (CLE2)
to be sensitive and audaciously responsible in relationship
Step to Conversion
with Other, towards recognition of the independent validity
3. Christian Living Education 3 (CLE3)
of other (Chung, 2009), to help students co-exist peacefully
Set to Uphold the Church’s Conviction
in a multi-religious environment (Block, 2009) and the peda-
4. Christian Living Education 4 (CLE4)
gogy that aspires towards freedom, and the articulation of
Send to be Evangelizers
Catholic theology in an intercultural inter-religious manner
(Macaraan, 2016) liberating arts in Catholic University free
Interests/ 1.Content of teachings are grounded
us from dogmatism parochialism, complacency, sentimentali-
Features from Catholic doctrines.
ty, hypocrisy from sloppy reasoning, and open up our minds
2.Required subjects to be taken and
to exploration, an understanding of self and others. (Wren
offered both semestres.
et.al, 2009)
3.Courses are taught by lay professors.
Holistic in orientation. There is a praxis
Thus, it is never part of religious education’s enter-
component.
prise to foster hatred and animosity against other faiths par-
ticularly those non-Catholic, non-Christians, non-believers
Defining 1.Use of “Christian” and “Catholic”
currently enrolled in any religious education subject. Accord-
Characteristics 2.Subjects are taught in a Catholic
ingly, students must have a true autonomy and academic
University that is not found by any
freedom in face of authority of whatever kind, lay or clerical,
religious order but of lay groups.
external to academic community. (Garcia, 2012) In terms of
its Christian Living Education curriculum, the literature says
that catechetical method as a type of mono-religious educa-
tion cannot be used in teaching religious education within the
classroom setting knowing the fact that not all students are
Fig.1. Critical Analysis on Christian Living Education Curriculum at Catholics. (Hermans, 2003) If it remains unchanged, it may
Holy Angel University, Angeles City Pampanga Philippines using the have mismatched multi-centered pluralism and possible ped-
framework of Dr. Willard Enrique Macaraan of De La Salle
University, Manila. agogical shifts in teaching theology due to religious diversity.
(Macaraan, 2016)
The current curriculum is systematic. It aims to
The misalignment only proves that there is really a
teach the doctrine of “Catholic” faith for students. It is also growing ideological crisis and power issues that hinder an
holistic as it tries to incorporate Catholic doctrines into mean- effective implementation of inclusive religious education. It
ingful activities that arouse social awareness to pressing is- will be attested by the critical framework. Crisis in ideology
sues and to come up with viable solutions to societal prob- can only be addressed if only there is a recognition that an
lems. Most universities particularly Catholic universities are authentic power is not a hierarchy, not to suppress or regress,
now accommodating students of all beliefs even without any not localized in one domain or another, nor a possession, but
 Presented at the DLSU Research Congress 2017
De La Salle University, Manila, Philippines
June 20 to 22, 2017

make power available to individuals, the others, multiplied, ideologies brought by Western powers, the major role of reli-
activity exercised in relations and it moves from disciplinary gion comes into play.
power to an affirmative power concerned with conduct.
(Moghtader, 2016) In terms of religious belief systems in Asia, it is
mostly characterized by pervasive religiousness. It is believed
In this line there is a growing need to rethink cur- to be the birthplace of all major religions of the world. This is
rent theological understanding of religious education in the meta-cosmic order of belief system that includes major
Catholic University. In this way, there will be a collapse of religions like Hinduism, Buddhism, Judaism, Confucianism,
the existing order and usher in a new age, philosophy freed Taoism, Shintoism, etc. Due to religious diversity where plu-
from traditional theology, through dialectical process. (Boer, rality of beliefs has been prevalent since time immemorial,
2011) Pieris observes that the challenge being faced by Christian
As a helpful step, the researcher suggests that one theology is Buddhism due to its acceptability to other beliefs
may learn from Asian Christianity as opposed to colonial found in Asia. How will Christian theology brought by colo-
Christianity by imperial West. The Colonial Christianity nialism allow itself to lose itself within the meta-cosmic order
speaks a religious hub center of colonial administration dur- of beliefs so as to gain all the more strength in its position to
ing the time of Spaniards in the Philippines. (Nadeau, 2008) spread the truth through inter religious dialogue? (Phan,
Its implications are that religious orders in exchange for their 1996) Here comes the importance of post-colonial features of
participation in governance, friars and other administrators the Philippines for attempts to disrupt colonial binaries -
helped run colony, indoctrinate and subdue the masses for hegemonic and regulatory dominance of truth, its criticism
their conquerors. (Nadeau, 2008) As an effect, Filipinos and assumption that all formerly colonized persons ought to
charged friars who had not really civilized them but had have one view of the impact of colonialism behind which
taught them a mystified and formulaic version of Christianity. they ought to unite, and the the drive to re-empower the dis-
(Nadeau, 2008) Whereas, Asian Christianity suggests solidar- enfranchised. (Ashcroft, 2001)
ity and not legalism and is persuaded that only by a process
of self-dispossession and radical remaking can humanity In the post-colonial setting, Filipinos interpreted
come into its own. (Sigurdson, 2012) Asian Christianity is Christianity in terms of traditional South East Asian cultural
required to reflect on the pluralist demands of other religions beliefs and practices that would fit in to what Aloysius Pieris
and it paves the way for construction a theology of religions. mentioned earlier on the two poles in Asia, religion and
(Chung, 2009) poverty. (Phan, 1996) Hence, there is still in religion a kernel
that will change the world to create a world changed by reli-
In the problem, there is this lack of recognition gious education. (Block, 2009)
with the outliers, the marginalized, the non-Catholics. The
importance of psychoanalysis is needed to make contribu- 4. CONCLUSIONS
tions on the holistic formation not only of the students but
also of the some educators who become unaware or do not With all the results presented, the researcher proves
recognize their importance. Psychoanalysis is a tool in effect- that there is indeed a social wrong in the current pedagogical
ing deep changes in human character, harmonizing of emo- system of religious education in a Catholic University by
tions and their transformations - cultural analysis. In Psycho- looking critically at the content and background of course
analysis, there is the Other, the other that makes me speak. I curriculum. There is a mismatch in terms of inclusivity,
invest in and from whom I speak by love and hate. (Muller- intercultural and interfaith based from the critical discourse
Funk et. al., 2013) interaction between the literatures and the nature and content
of religious education curriculum. Therefore, there is an
It is also good to note that religion here plays an urgent need to take a closer look by providing viable
important part in addressing the issue of inclusivity. It is said suggestions to eliminate, if not, mitigate any possibility of
that religion is a field that brings together three keystones of marginalization as the university is growing in demands of
psychoanalysis: anthropology, history and philosophy and globalization.
utilized for moral education of character.(Muller-Funk et. al.,
2013) In the critical analysis, it says that there is indeed a The researcher now provides recommendations for
growing concern in terms of religion. However, Pieris, as further study:
Phan reads him, observes a different one. In the discussion of
poverty caused by colonialism, neocolonialism and political
 Presented at the DLSU Research Congress 2017
De La Salle University, Manila, Philippines
June 20 to 22, 2017

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