Over the years, the core orientation and thrusts of the O.Carm Justice and Peace and Integrity of Creation (JPIC) developed within the changing socio-historical context of the country. In 1957, the Carmelites started their mission of Building Basic Christian Communities in the towns of Escalante and Toboso in the northern island of Negros Occidental. They witnessed the widespread poverty and exploitation of the sakadas (sugar workers) and the fisherfolk. In the beginning, the Carmelites brought with them the missionary zeal of spreading the good news, the so called glad tidings. The intention of bringing the good news was slowly challenged by the context of the situation. These problems shaped the Building Basic Christian Communities strategies into active pastoral apostolate. Through the process of conscientization, they gradually developed strong bias for the poor, oppressed, deprived and exploited. They got involved in analyzing the micro and macro situations (social analysis) and in strengthening and organizing the unions (peasants and labor sectors).
In 1963, the Carmelites accepted the parish mission in San Francisco in the Province of Agusan in Mindanao. They expanded their mission in Iligan, being involved in urban workers apostolate. From there, the Carmelites were also involved in youth and workers’ issues. Alongside the growing demand for apostolate work, they established cooperatives and different desks of social concerns in the parish. It was during this period that many Carmelites took special courses in cooperative management, labor education and farmer organization. The Sisters of Julie Postel were invited from Holland to come to the Philippines. They contributed a lot in pastoral work, especially in opening the Magdalene Hospital to take care of the poor in Escalante, Negros Occidental.
Seeing the need to reinforce the pastoral work and social apostolate with evangelization, the Carmelites nurtured the field of education. “Through the schools, we can contribute to the formation and valuing of a responsible and mature Christian life, one that is responsive to the needs of out time and our society, in line with the option for the poor( Philippine Carmel Statutes Chap. V par. 1 )”. The Mount Carmel College was the first of the two schools that were set-up under the supervision of the Carmelites.
Going further, the building of Basic Christian Community-Community Organizing (BCC-CO) or Gagmay’ng Kristohanong Katilingban (GKK) became the parish pastoral strategy in Luzon, Visayas and Mindanao. Various training seminars were offered, which equipped the church volunteers and lay people the needed skills in community organizining and community empowerment processes. The framework by which they were trained is that of building and strengthening their capacities at the grass root level. They also accompanied the people in responding to the real problems of the communities. After a series of seminars, BCC workers were set out to the barrios and urban poor to conduct organizing work and be involved in community based health programs (CBHP).
These pastoral activities continued through the years, until new challenges came in, when the country was placed under Martial Law by then President Ferdinand Marcos. During this period, extreme poverty had worsened and the masses suffered from all sort of harassments and human rights violations. Outraged by the situation, there were religious priests and sisters who took a prophetic stand and confronted the prevailing oppression in the context of being faithful to the Gospel. The Association of Major Religious Superiors in the Philippines (AMRSP) created a number of Task Forces to help the people cope with the difficult conditions. The Carmelites joined in the different Task Forces like Task Force Detainees in the Philippines (TFDP), Task Force on Urban Conscientization (TFUC), Rural Missionaries in the Philippines (RMP), Task Force of Tribal Filipinos, and the Church Labor Center.
Some Carmelites joined the list of church martyrs when they laid down their lives in the name of service to the people.
In 1973, Fr. Engelbert van Vilsteren, assistant parish priest in San Francisco, Agusan de Sur was murdered by members of a fanatical sect. He resisted the holding of a plebiscite for the approval of the Marcos constitution.
Another Carmelite, Isagani Valle who was then a student friar, was summarily executed while he was on an exposure trip in one of the barrios of his home province Agusan. Valle, who was active in justice and peace, was then working on a relevant formation manual. He was killed even before he could finish the manual on relevant formation.
On September 20, 1985 in the parish of Escalante, a group of students and teachers from the Mount Carmel College joined a mixed group of sakadas (sugar workers) and fishermen in a protest action against unjust wages and neglect of the government in delivering basic services. The police violently dispersed the protesters by firing upon them. The tragic event known as Escalante Massacre , left 20 people dead Our current Commissary General Fr Tim Jusayan, who was then a student friar, survived the carnage. The Carmelite convent, schools and parishes became the sanctuary as persecution and illegal arrest persisted in the aftermath of the massacre.
Amongst those who have gone ahead whose exemplary work is always remembered are Fr. Simon Westendorp, parish priest of San Francisco, and Sr. Nanette Berendsen. In 1983 on their way to an important conference in Cebu they were one among those who perished in a sea tragedy. We consider them as heroes of our faith.
Martial law has left the Carmelites with no other choice but to commit themselves to the struggle for nationalism and democracy. They offered and sacrificed their lives for the cause that truly counts. The Carmelites’ commitment to justice, peace and integrity of creation was formed and nurtured under difficult and trying situations. Enhanced and inspired by our Carmelite spirituality and impelled by the message of the Gospel of Jesus Christ the tradition of promoting justice and peace continued.
In 2000, during the Chapter meeting, the Justice and Peace and Integrity of Creation was integrated in all ministries of the Commissariat. A number of activities focusing on skills training and advocacy on some issues were implemented. At the same time, JPIC centers, headed by a convenor, were set-up to facilitate a venue in expressing social commitments and political choices, further deepening the understanding of JPIC issues and perspectives. In the different centers, convenors were assigned. Regular meetings are done to keep track of the development of the JPIC activities and to discuss emerging issues in the areas. Our students in the theologate as well as in the College, Postulancy and even in the Novitiate undergo exposures and immersions to selected areas in rural and urban centers. They are encouraged to actively attend various forum on justice and peace issues, inter-faith gatherings and public demonstrations with the different sectors in our country. We believe that by doing so, a strong sense of being one among the peasants, sugar workers, fisher folks, and urban poor and Indigenous people is nourished .
At present, the current regime wreaks havoc to the already suffering people. While the people are getting hungrier each day, the exploitation and oppression become more systematic and ruthless. The intimidation and persecution are not only directed to activists, journalists and lawyers. Church people are not spared. Bishop Alberto Ramento of Iglesia Filipina Indipendiente, Fr. William Tadena, Rev. Edison Lapus, Pepe Manegdeg of the Rural Missionaries of the Philippines and many others were extra-judicially killed. Others were victims of enforced disappearances like Nilo Arado, a former Carmelite seminarian and Jonas Burgos, son of Edita Burgos, member of Lay Discalced Carmelites. The military also raided the convents of contemplative nuns of the Good Shepherd Sisters and the Missionary Sisters of Mary and the San Lorenzo Ruiz Pastoral Center in Butuan City.
In the face of these difficult times, many progressive church people, and the ecumenical community including Carmelites are not cowed. They have not wavered in their commitment. Rather, they take it as an opportunity to bring out the Elijah tradition in us.
The video documentary produced by the lenses of our camera present the truth about the sufferings and hopes of the people.
Like a double-edged sword, our writings evoke sharp reflections, in our tit for tat action (writing letters to the editors) and on the pages of our publication, the “Gentle Breeze”.
The cry of the poor gave emotions to every detail in our power point presentations and life to our songs, during discussion sessions concerning the national situation. Though the office was so small and operating on a meager budget, it served as a resource center for student friars.
Our partnership with the Ecumenical Churches and Interfaith Network for Justice and Peace and Association of Major Religious Superiors in the Philippines strengthened our advocacy for Justice, Peace and Integrity of Creation.
When the raids in the convent of contemplative nuns in Butuan City happened, we immediately protested.
We co-sponsored a broad Human Rights gathering dubbed “Day of Mourning” at the Baclaran Shrine.
We also hosted “Stop the Killings” forum at Titus Brandsma Center.
In line with our HR Support, the JPIC was instrumental in providing Sanctuaries to victims of human rights violations and extended assistance to internally displaced refugees.
Our student friars have engaged the media in a tit for tat action, like issuing statement and writing letters to the editor of a national broadsheet on issues of political repression and chronic poverty.
Our engagement also reached global arena when Fr. Arnel participated in the international protest against imperialist globalization held in Hongkong in 2006.
Meanwhile, our partnership with the Siliman University JPIC resulted in our vigorous campaign against the drilling operation at Tañon Strait.
Also, in cooperation with Karapatan National ,a human rights group and Karapatan Caraga region, the JPIC-O.Carm participated in a Fact-Finding Mission in Agusan Del Sur. The FFM documented the alleged human rights violations inflicted by armed men on the Lumads.
Apart from our engagement in the field of human rights, the JPIC was also involved in election monitoring. Last 2007 elections and in the last barangay elections, we documented election irregularities. Our data were presented in a forum sponsored by the La Salle Justice and Peace Commission.
Already recognized as a commission, the JPIC is headed by a National Convenor, in the person of Fr. Jerry Sabado. The team is composed of Fr. Christopher Exala, Fr. Bernard Roosendaal, Fr. Arnel Glodobe, Bro. Gilbert Billena, Bro. Carlito Ranoco and Melvin Koerkamp. The office operates under the following elements:
1) Education and Training and Capability Building
2) Research and Publication
3) Advocacy and Campaign
4) Sectoral Support and Solidarity
5) Resource and Mobilization
6) Volunteer Program
7) Program Management.
OFFERMANNS VERSION
CARMELITE PRESENCE IN THE PHILIPPINES:
SITUATIONER FOR THE COUNCIL OF PROVINCES
(Crispin Offermanns, Manila, September 1987)
(This Historical Report was given as a Situationer as indicated above in the Council of Pronvinces of the entire Order of Carmelites held for the first time in the Philippines)
The first Dutch Carmelites arrived in the Philippines in December 1957, some 30 years ago at this moment. Their original mission was twofold: (a) to establish the Order in the Philippines (prospects for Dutch Carmelites had grown dim); (b) to assist the local Church in the Philippines especially in view of a shortage of priests that time.
During the first decade of our presence in the Philippines, our pastoral approach followed the traditional, Spanish-inherited practice. Already at that early moment, we were struck very deeply by the deep poverty of the common people, a topic much discussed among us. At first, our Pastoral Services were predominantly sacramental. In addition to traditional parish work, we soon got involved in the establishment of schools in order to establish closer links with the people and to supplement the often inadequate performance of the so-called public schools. By dong so, we hoped to improve the job-security for students, and in this way reduce the poverty of the people somewhat.
A change occurred in the second half of the 60’s, then we engaged increasingly in what is now called “social action apostolate”. More and more efforts were made to grasp the social situation of the people more thoroughly, and to find a relevant basis for our socio-pastoral option. In 1969, we held our first annual convention of the Carmelites (Chapter) and made a stock-taking. New initiatives were taken. This annual event, which started out years back as our annual retreat, became a very important tool in the consolidation and formation of the group ever since. At that stage of our presence here, we experimented with church-initiated cooperatives, especially among the fishermen. First steps were taken in labor apostolate. We had our share in the organization and education of the small farmers. Furthermore, we were instrument in the introduction of Christian Community Seminars (a forerunner of BCC). We initiated Family Life Apostolate, undertook Lay Leaders training for the giving of Bible services in the barrios, etc.
We had started formation of seminarians as early as 1963 (high school level in ages 13 years and up). This was later changed in 1972 in which year we dropped the lower level seminary (highschool ages 13-17 years old). From that year on, we started with College level. The last part of philosophy and theology studies were done in Manila.
Inspite of all these efforts we had not yet hit the basics. In these years, we discovered later, we were still assuming that the problems of countries of the Third World such as the Philippines were caused by underdevelopment, and that the answer should be: to eliminate poverty by letting the people share in Western welfare or dole-out projects.
A major turn started taking place when in September 1972 Martial Law was declared by Ferdinand Marcos. In its wake followed a wave of arrest and violations of human rights, paralizing much of our apostolates. Several of our co-workers were imprisoned or fled to the mountains. Some went into hiding, in order to escape the military and police forces. In our reflections and discussions during that time, we gradually analyzed and concluded that Martial Law was actually the consequence of an economic system that dominates the Western World and that in fact subjugates the Third World countries to the First World. In short, Martial Law as we see it now as declared to control labor and student unrest, to promote exploitative export, to favor the TNC (Trans national Corporations). Indeed, at that stage, we discovered that the real cause of poverty was the exsiting exploitative structures and systems.
Hence, in the mid 70s we arrived at a more common understanding of the situation in the cointry and as a group we developed a new vision: more stress should be given to the “service to the people” rather than “maintaining institutions”. Many of us at that time became actively involved in Justice and Peace work in various forms: Alay kapwa (Lenten campaign: “serve your neighbor”), Basic Christian Community Organization, Community Based Health Programs, apostolate among the Tribal Filipinos, Labor apostolate and conscientization work in various sectors, including church sector people.
Gradually, we became convinced that only the organized poor will be successful in the struggle for liberation of the people from oppression and exploitation.
In 1978, after much reflection and discussion of our experiences, we formulated our option for the poor in a Position Paper to be presented to the Dutch Carmelite Chapter in that year. In this document, we expressed as our common conviction that we had no other choice but to stand on the side of the poor; there was, according to us, no neutrality possible in such stand. Early 1981, Martial Law was “lifted”.
Although we established new communities in the early 80s, we also returned Toboso parish and the local school to the Diocese of Dumaguete and were forced to phase out Iligan.
In 1982, we made an attempt (second one) to establish a General Formation Program (theology level) in Manila which would be the sequel to the collegiate level formation (since our 1978 vision adjusted to a more contextualized format).
The annual convention of 1985 endorsed a new type of membership in our Carmelite Family in the Philippines. We call them Associates. Originally, we agreed to this form in case some Carmelite got married and yet wanted to stay related to the Carmel group out here. In 1985, we laid down conditions and principles under which such form of participation in Carmelite life in the Philippines could be experimented. The concrete first venue for such association is the local Carmelite community. After some years of positive experience, most of the associates participate also now in the Annual Convention.
In February 1986, we lived throught what the wold now know as the “Edsa Revolt” when Mrs. Corazon Aquino was swept into the leadership position by “People’s Power”. After the first few euphoric months were over (realse of some political prisoners, freedom of speech, the Freedom Constitution, democratic space, 60 day ceasefire), certain developments have evolved that have caused anxiety and concern among the people and us. Inspite of the fact that last Februaryh 1987, we finally got a new Constitution and last may we had elections, we recall just a few incidents: the murder of Labor Leader Rolando Olaia (still not solved), the massacre of Mendiola, the counter-insurgency program called LIC (Low Intensity Conflict), the rise of the Vigilante groups mushrooming especially after February 1987, the rise of fanatical groups used in the couner-insurgency drives, the anti-communist hysteria, etc. What worries us presently very much is the worsening plight of the poor (socio-economic situation), and increased militarization. We ask ourselves the question: counter-insurgency for what? It seems that the all-out drive against the danger of atheism, but the ever-worsening socio-economic situation of the majority of the pole, Poverty!!!
During our 1987 Annual Convention, we have again renewed our commitment to the cause of the suffering Filipino people and selected areas of special concern:
(A) strengthening our brotherhood: we still lack some adequate for a and the right atmosphere (outside those of the annual convention) where we can share on gut-level our motivations, hopes and anxieties. The most challenging issue is not, whether we have uniform ideas and feelings on issues, but to share and continue sharing our views and feelings.
(B) Attention for contextualized formation for our candidates. There is need for a comprehensive synthesis of our experiences in this field, especially during the past 10 years, in order to arrive at the unified vision and systematic approach in our efforts. We should be clear on our identity and our own prophetic vocation in the Philippine reality, so that we may provide ministries that serve the authentic needs of the common people.
(C) New forms of participation in Carmelite Life. This refers to the associate membership. At this stage, we have more thoroughly reflected on various forms of participation in our group by various persons attracted by our option, vision and commitment to the struggle of the Filipino people. Therefore, we have to have a critical look at the present structures of the Carmelite Order in the Philippines as to its appropriateness for such vision or option.
Inspite of the hardships of the Filipino people and the increasingly disappointing leadership of the country that is being dictated and even controlled by other (even outside) forces, inspite of the failure of Edsa event to bring about essential changes, we continue to dream of a Carmelite group, united in heart and mind in the unselfish service to the suffering people of the Philippines. In such a way that many will feel attracted to join this group.
SITUATIONER FOR THE COUNCIL OF PROVINCES
(Crispin Offermanns, Manila, September 1987)
(This Historical Report was given as a Situationer as indicated above in the Council of Pronvinces of the entire Order of Carmelites held for the first time in the Philippines)
The first Dutch Carmelites arrived in the Philippines in December 1957, some 30 years ago at this moment. Their original mission was twofold: (a) to establish the Order in the Philippines (prospects for Dutch Carmelites had grown dim); (b) to assist the local Church in the Philippines especially in view of a shortage of priests that time.
During the first decade of our presence in the Philippines, our pastoral approach followed the traditional, Spanish-inherited practice. Already at that early moment, we were struck very deeply by the deep poverty of the common people, a topic much discussed among us. At first, our Pastoral Services were predominantly sacramental. In addition to traditional parish work, we soon got involved in the establishment of schools in order to establish closer links with the people and to supplement the often inadequate performance of the so-called public schools. By dong so, we hoped to improve the job-security for students, and in this way reduce the poverty of the people somewhat.
A change occurred in the second half of the 60’s, then we engaged increasingly in what is now called “social action apostolate”. More and more efforts were made to grasp the social situation of the people more thoroughly, and to find a relevant basis for our socio-pastoral option. In 1969, we held our first annual convention of the Carmelites (Chapter) and made a stock-taking. New initiatives were taken. This annual event, which started out years back as our annual retreat, became a very important tool in the consolidation and formation of the group ever since. At that stage of our presence here, we experimented with church-initiated cooperatives, especially among the fishermen. First steps were taken in labor apostolate. We had our share in the organization and education of the small farmers. Furthermore, we were instrument in the introduction of Christian Community Seminars (a forerunner of BCC). We initiated Family Life Apostolate, undertook Lay Leaders training for the giving of Bible services in the barrios, etc.
We had started formation of seminarians as early as 1963 (high school level in ages 13 years and up). This was later changed in 1972 in which year we dropped the lower level seminary (highschool ages 13-17 years old). From that year on, we started with College level. The last part of philosophy and theology studies were done in Manila.
Inspite of all these efforts we had not yet hit the basics. In these years, we discovered later, we were still assuming that the problems of countries of the Third World such as the Philippines were caused by underdevelopment, and that the answer should be: to eliminate poverty by letting the people share in Western welfare or dole-out projects.
A major turn started taking place when in September 1972 Martial Law was declared by Ferdinand Marcos. In its wake followed a wave of arrest and violations of human rights, paralizing much of our apostolates. Several of our co-workers were imprisoned or fled to the mountains. Some went into hiding, in order to escape the military and police forces. In our reflections and discussions during that time, we gradually analyzed and concluded that Martial Law was actually the consequence of an economic system that dominates the Western World and that in fact subjugates the Third World countries to the First World. In short, Martial Law as we see it now as declared to control labor and student unrest, to promote exploitative export, to favor the TNC (Trans national Corporations). Indeed, at that stage, we discovered that the real cause of poverty was the exsiting exploitative structures and systems.
Hence, in the mid 70s we arrived at a more common understanding of the situation in the cointry and as a group we developed a new vision: more stress should be given to the “service to the people” rather than “maintaining institutions”. Many of us at that time became actively involved in Justice and Peace work in various forms: Alay kapwa (Lenten campaign: “serve your neighbor”), Basic Christian Community Organization, Community Based Health Programs, apostolate among the Tribal Filipinos, Labor apostolate and conscientization work in various sectors, including church sector people.
Gradually, we became convinced that only the organized poor will be successful in the struggle for liberation of the people from oppression and exploitation.
In 1978, after much reflection and discussion of our experiences, we formulated our option for the poor in a Position Paper to be presented to the Dutch Carmelite Chapter in that year. In this document, we expressed as our common conviction that we had no other choice but to stand on the side of the poor; there was, according to us, no neutrality possible in such stand. Early 1981, Martial Law was “lifted”.
Although we established new communities in the early 80s, we also returned Toboso parish and the local school to the Diocese of Dumaguete and were forced to phase out Iligan.
In 1982, we made an attempt (second one) to establish a General Formation Program (theology level) in Manila which would be the sequel to the collegiate level formation (since our 1978 vision adjusted to a more contextualized format).
The annual convention of 1985 endorsed a new type of membership in our Carmelite Family in the Philippines. We call them Associates. Originally, we agreed to this form in case some Carmelite got married and yet wanted to stay related to the Carmel group out here. In 1985, we laid down conditions and principles under which such form of participation in Carmelite life in the Philippines could be experimented. The concrete first venue for such association is the local Carmelite community. After some years of positive experience, most of the associates participate also now in the Annual Convention.
In February 1986, we lived throught what the wold now know as the “Edsa Revolt” when Mrs. Corazon Aquino was swept into the leadership position by “People’s Power”. After the first few euphoric months were over (realse of some political prisoners, freedom of speech, the Freedom Constitution, democratic space, 60 day ceasefire), certain developments have evolved that have caused anxiety and concern among the people and us. Inspite of the fact that last Februaryh 1987, we finally got a new Constitution and last may we had elections, we recall just a few incidents: the murder of Labor Leader Rolando Olaia (still not solved), the massacre of Mendiola, the counter-insurgency program called LIC (Low Intensity Conflict), the rise of the Vigilante groups mushrooming especially after February 1987, the rise of fanatical groups used in the couner-insurgency drives, the anti-communist hysteria, etc. What worries us presently very much is the worsening plight of the poor (socio-economic situation), and increased militarization. We ask ourselves the question: counter-insurgency for what? It seems that the all-out drive against the danger of atheism, but the ever-worsening socio-economic situation of the majority of the pole, Poverty!!!
During our 1987 Annual Convention, we have again renewed our commitment to the cause of the suffering Filipino people and selected areas of special concern:
(A) strengthening our brotherhood: we still lack some adequate for a and the right atmosphere (outside those of the annual convention) where we can share on gut-level our motivations, hopes and anxieties. The most challenging issue is not, whether we have uniform ideas and feelings on issues, but to share and continue sharing our views and feelings.
(B) Attention for contextualized formation for our candidates. There is need for a comprehensive synthesis of our experiences in this field, especially during the past 10 years, in order to arrive at the unified vision and systematic approach in our efforts. We should be clear on our identity and our own prophetic vocation in the Philippine reality, so that we may provide ministries that serve the authentic needs of the common people.
(C) New forms of participation in Carmelite Life. This refers to the associate membership. At this stage, we have more thoroughly reflected on various forms of participation in our group by various persons attracted by our option, vision and commitment to the struggle of the Filipino people. Therefore, we have to have a critical look at the present structures of the Carmelite Order in the Philippines as to its appropriateness for such vision or option.
Inspite of the hardships of the Filipino people and the increasingly disappointing leadership of the country that is being dictated and even controlled by other (even outside) forces, inspite of the failure of Edsa event to bring about essential changes, we continue to dream of a Carmelite group, united in heart and mind in the unselfish service to the suffering people of the Philippines. In such a way that many will feel attracted to join this group.
ISABELA HISTORICAL VERSION
(This Historical Account is more focused on the San Mariano, Isabela mission. This was published under the Gentle Breeze Publication of Carmelite JPIC with the title, “Remembering Nine Years of Mission in Isabela by Michael Goyagoy and Fr. Gabriel Dolotina, DM)
In 1981, the 13th Annual Convention of the Carmelites Order was held in Cebu City that paved the way for the creation of a new mission area in the Diocese of Ilagan. This was in line with the long-standing invitation of Bishop Miguel Purugganan who requested for three priests to start a mission in his diocese. At the same time, there was a similar invitation of Bishop Ataviado of Maasin Diocese. (Annual Convention Manual)
Fr. Paul Medina was the first to arrive in Isabela and was assigned by the Bishop as Diocesan Coordinator of the Alay Kapwa Program. In March 1981, Fr. Cornelis Hendriks and Fr. Herman Wekking arrived in the province. On March 8, 1981, they were installed as priests-in-charge in San Mariano, Isabela to start a mission. The only utensil they had was a water jar with a hole in it. They borrowed the rest of basic utensils. They did a lot of refurbishing of the rectory, including repair of a leaking roof and change of the termites-infested walls. Fr Cor and Fr Paul did not lost time in meeting many people as they could. They conducted house visits and started meetings with the parish lay leaders.
“They charmed the people” Norma Dungca, a former Basic Christian Community (BCC) worker related to the Gentle Breeze.
“Before they arrived, we were not regular mass goers. When they came, we were impressed with the creative liturgy during the Sunday masses. Homilies were usually delivered by Fr. Cor with the use of visuals and illustrations. After the mass, Fr. Cor would engage us in conversations, most of the time asking about our families and our living conditions” Dungca said
The Carmelites practiced a cost-conscious lifestyle. “Every centavo was spent on basic necessities and we maintained one menu in every meal,” Nenita Mancao, the cook in the parish narrated
When the Diocesan thrusts were in the making, the Carmelites contributed a lot to the formulation of the WESTY Commission (Worship, Education, Service, Temporalities and Youth) and promoted its programs in the parish level. Lay leaders were organized to help implement the activities to the far-flung areas.
The two priests started building the catechism and BCC programs. A group of committed people was selected and provided with basic orientation and leadership skills. Then they were set out in the barangays to re-echo the orientation during prayer service.
THE EXPANSION
The Basic Christian Community (BCC) and Community Based Health program (CBHP) expanded in Benito Soliven, the next town after San Mariano when Fr. Herman Wekking took over the parish whose priest, Fr. Pedro Salgado was transferred to Magsaysay. When Fr. Herman left Isabela, Fr. Anton Korterik took over and involved himself in the Diocesan Pastoral Team.
Their efforts yielded with many sharing groups in the different villages. From there, barangay folks became aware of the problems of others. By listening and offering solutions, they unburdened each others’ worries and learned to speak out on many issues.
MISSION AND SERVICE FOR THE POOR PEASANTS
The 80’s was a turbulent time in San Mariano, Isabela. It was most difficult for the peasant sector. According to Norma Dungca, the rural folks were agitated by the feeling of neglect by the government. Instead of delivering basic services, the military deployed troops in far-flung communities. “Farmers complained of being beaten or tortured on suspicion that they are NPA guerillas or rebel sympathizers. They were accused of being NPA members if they ask for an increase in the selling price of their farm produce.”
At times, when the farmers complained that the price of bananas was being bought at 25 centavos each, Fr. Cor called for a dialogue between the farmers and the local businessmen in San Mariano.
MISSION AND SERVICE AMONG THE SICK
In one of the visits of the Carmelites in barangay San Pedro, Dipusu and San Pablo, they were struck by the worsening health situation there. According to Norma, the villagers were helpless during spread of diseases. Their only choice is to endure the pain that came upon them. “If they suffer stomach pain, diarrhea, fever or cough, they will just stay in a corner and wait until the grimacing pain will come to pass,” Norma said.
“Against this backdrop of worsening condition in the remotest communities in San Mariano, the Carmelites brought God in the midst of their sufferings” Luke Bautista, a former health worker said.
Fr. Cor saw the need of finding ways of providing first aid in areas not accessible to hospitals and health centers. He initiated the Community Based Health program and recruited a handful of health workers to run the program. He sponsored skills training aimed at harnessing the potentials of community members in addressing the health needs of the people. Luke, who now heads the Peasant desk of the Social Action Center of the Diocese of Ilagan, told gentle Breeze that the passion of the Carmelites in serving the poor had rubbed off on them. We saw from them that faith is not just about going to Sunday masses, but giving oneself in the service of the poor.
“We thought that Fr. Cor, being a foreigner, could not blend well with the barrio folks. But he proved us wrong. He went out of his way to learn the language of the people. He did this by holding regular prayer visits in the barrios. He would usually accompany his staff in hiking up mountains. At times, a runner would hand carry a letter, requesting for the help of CBHP. Given the weather and the treacherous terrain up the mountains, we thought the Dutch priest could not withstand the arduous journey to the remotest barangays. But Fr. Cor braved the scorching sun, rode on a logging truck, walked up mountains and trailed through the swamps for hours. At that time, the prevalent diseases were malaria and tuberculosis. When we felt really tired, our fatigue was lost at the sight of the tireless dedication of Fr. Cor who himself led the collection of sputum samples,” Luke narrated.
TRANSFORMATION OF THE PARISH WORKERS
Mary Anne Go said that their social involvement strengthened the people in the community. “We found the courage to speak out on various issues concerning the community. It felt great when we serve others,” she added. Managing the problem of the community was a lost time for our family. But later on, they were able to understand and adjust to the demands of our work. Usually, we would go home late at night because we made many referrals in other towns or provinces, especially if the disease needs advanced treatment. We explained to our children and husbands that we are doing this to help the poor,” she said.
MILITARIZATION
While CBHP work is very challenging, it also poses a risk. One time, Marylou Laconsay, a BCC worker in Benito Soliven said that they panicked upon seeing a group of soldiers encircling the church while they were having a seminar. It turned out that the military has been monitoring their activities as health workers. “But Fr. Cor eased our fear by saying that we should not be afraid because what we are doing is in service of God and the poor,” Marylou said.
“Since then, we learned to ignore the harassing presence of the military. We got used to conducting medical missions with soldiers sprawling in the vicinity. While I do acupuncture session, soldiers are inside the hut. We would usually tease them to try acupuncture” she said. Common ailments like cough, fever, muscle pains, head and stomach aches and diarrhea have been cured through these acupuncture treatments.
the ills of a human being are interrelated with the ills of the society, thus, there is a need to struggle for social change,” Norma added.
In 1988, after a weeklong gunfight in the mountains of San Mariano, NPA members raided the old municipal building of San Mariano where the main police headquarters was located. “This attack was used by the military to spread talk that the raiders ate and stayed inside the church during the night, thus the military maliciously accused that the Carmelites and their staff were not helping the poor but only agitating them to get angry at the government” Marietta Santos, one of the parish workers, narrated.
INTERNATIONAL SOLIDARITY
At that time, Fr. Paul Medina was assigned by the bishop to take charge of the Communio Program. The program forged friendship and solidarity between the Diocese of Groningen and the Diocese of Ilagan. It became a venue for exchanging faith experiences among Third World and First World people of faith. Solidarity between the Diocese of Ilagan and Groningen was developed through correspondence, exchanges of teaching materials, liturgical materials, reflections, political support, common liturgy and basic local data and products.
TERMINATION
In January 1991, the Carmelites terminated the mission in Isabela and concentrated in Manila and to the South.
Before, their church stands as a storage of life, struggles and aspirations of the poor. How the church touched and changed the lives of poor farmers, linger in the hearts and minds of the populace. To this date, the old church of St Thomas Aquinas was transformed into corn dryer and storage area
Back in the 80s, the church was a refuge of the peasant sector. Its door was not only opened for farmers meetings, but was actually turned into a “house of the poor”. When nighttime looms and farmers could not return to far-flung areas, they would usually stay overnight at the church. At the crack of dawn, farmers who arrived from the mountains would usually drop by and drink coffee.
The nine years of the Carmelites in Isabela has shown us what “church of the poor’ is all about. Fr Jerry Sabado who was born and raised in Isabela is one of the products of San Mariano Parish Mission of Carmel. As we celebrate our Jubilee year, we are called to live out the Carmelite's tradition of unbending will to carry forward the agenda of defending life and dignity especially of the poor.
In 1981, the 13th Annual Convention of the Carmelites Order was held in Cebu City that paved the way for the creation of a new mission area in the Diocese of Ilagan. This was in line with the long-standing invitation of Bishop Miguel Purugganan who requested for three priests to start a mission in his diocese. At the same time, there was a similar invitation of Bishop Ataviado of Maasin Diocese. (Annual Convention Manual)
Fr. Paul Medina was the first to arrive in Isabela and was assigned by the Bishop as Diocesan Coordinator of the Alay Kapwa Program. In March 1981, Fr. Cornelis Hendriks and Fr. Herman Wekking arrived in the province. On March 8, 1981, they were installed as priests-in-charge in San Mariano, Isabela to start a mission. The only utensil they had was a water jar with a hole in it. They borrowed the rest of basic utensils. They did a lot of refurbishing of the rectory, including repair of a leaking roof and change of the termites-infested walls. Fr Cor and Fr Paul did not lost time in meeting many people as they could. They conducted house visits and started meetings with the parish lay leaders.
“They charmed the people” Norma Dungca, a former Basic Christian Community (BCC) worker related to the Gentle Breeze.
“Before they arrived, we were not regular mass goers. When they came, we were impressed with the creative liturgy during the Sunday masses. Homilies were usually delivered by Fr. Cor with the use of visuals and illustrations. After the mass, Fr. Cor would engage us in conversations, most of the time asking about our families and our living conditions” Dungca said
The Carmelites practiced a cost-conscious lifestyle. “Every centavo was spent on basic necessities and we maintained one menu in every meal,” Nenita Mancao, the cook in the parish narrated
When the Diocesan thrusts were in the making, the Carmelites contributed a lot to the formulation of the WESTY Commission (Worship, Education, Service, Temporalities and Youth) and promoted its programs in the parish level. Lay leaders were organized to help implement the activities to the far-flung areas.
The two priests started building the catechism and BCC programs. A group of committed people was selected and provided with basic orientation and leadership skills. Then they were set out in the barangays to re-echo the orientation during prayer service.
THE EXPANSION
The Basic Christian Community (BCC) and Community Based Health program (CBHP) expanded in Benito Soliven, the next town after San Mariano when Fr. Herman Wekking took over the parish whose priest, Fr. Pedro Salgado was transferred to Magsaysay. When Fr. Herman left Isabela, Fr. Anton Korterik took over and involved himself in the Diocesan Pastoral Team.
Their efforts yielded with many sharing groups in the different villages. From there, barangay folks became aware of the problems of others. By listening and offering solutions, they unburdened each others’ worries and learned to speak out on many issues.
MISSION AND SERVICE FOR THE POOR PEASANTS
The 80’s was a turbulent time in San Mariano, Isabela. It was most difficult for the peasant sector. According to Norma Dungca, the rural folks were agitated by the feeling of neglect by the government. Instead of delivering basic services, the military deployed troops in far-flung communities. “Farmers complained of being beaten or tortured on suspicion that they are NPA guerillas or rebel sympathizers. They were accused of being NPA members if they ask for an increase in the selling price of their farm produce.”
At times, when the farmers complained that the price of bananas was being bought at 25 centavos each, Fr. Cor called for a dialogue between the farmers and the local businessmen in San Mariano.
MISSION AND SERVICE AMONG THE SICK
In one of the visits of the Carmelites in barangay San Pedro, Dipusu and San Pablo, they were struck by the worsening health situation there. According to Norma, the villagers were helpless during spread of diseases. Their only choice is to endure the pain that came upon them. “If they suffer stomach pain, diarrhea, fever or cough, they will just stay in a corner and wait until the grimacing pain will come to pass,” Norma said.
“Against this backdrop of worsening condition in the remotest communities in San Mariano, the Carmelites brought God in the midst of their sufferings” Luke Bautista, a former health worker said.
Fr. Cor saw the need of finding ways of providing first aid in areas not accessible to hospitals and health centers. He initiated the Community Based Health program and recruited a handful of health workers to run the program. He sponsored skills training aimed at harnessing the potentials of community members in addressing the health needs of the people. Luke, who now heads the Peasant desk of the Social Action Center of the Diocese of Ilagan, told gentle Breeze that the passion of the Carmelites in serving the poor had rubbed off on them. We saw from them that faith is not just about going to Sunday masses, but giving oneself in the service of the poor.
“We thought that Fr. Cor, being a foreigner, could not blend well with the barrio folks. But he proved us wrong. He went out of his way to learn the language of the people. He did this by holding regular prayer visits in the barrios. He would usually accompany his staff in hiking up mountains. At times, a runner would hand carry a letter, requesting for the help of CBHP. Given the weather and the treacherous terrain up the mountains, we thought the Dutch priest could not withstand the arduous journey to the remotest barangays. But Fr. Cor braved the scorching sun, rode on a logging truck, walked up mountains and trailed through the swamps for hours. At that time, the prevalent diseases were malaria and tuberculosis. When we felt really tired, our fatigue was lost at the sight of the tireless dedication of Fr. Cor who himself led the collection of sputum samples,” Luke narrated.
TRANSFORMATION OF THE PARISH WORKERS
Mary Anne Go said that their social involvement strengthened the people in the community. “We found the courage to speak out on various issues concerning the community. It felt great when we serve others,” she added. Managing the problem of the community was a lost time for our family. But later on, they were able to understand and adjust to the demands of our work. Usually, we would go home late at night because we made many referrals in other towns or provinces, especially if the disease needs advanced treatment. We explained to our children and husbands that we are doing this to help the poor,” she said.
MILITARIZATION
While CBHP work is very challenging, it also poses a risk. One time, Marylou Laconsay, a BCC worker in Benito Soliven said that they panicked upon seeing a group of soldiers encircling the church while they were having a seminar. It turned out that the military has been monitoring their activities as health workers. “But Fr. Cor eased our fear by saying that we should not be afraid because what we are doing is in service of God and the poor,” Marylou said.
“Since then, we learned to ignore the harassing presence of the military. We got used to conducting medical missions with soldiers sprawling in the vicinity. While I do acupuncture session, soldiers are inside the hut. We would usually tease them to try acupuncture” she said. Common ailments like cough, fever, muscle pains, head and stomach aches and diarrhea have been cured through these acupuncture treatments.
the ills of a human being are interrelated with the ills of the society, thus, there is a need to struggle for social change,” Norma added.
In 1988, after a weeklong gunfight in the mountains of San Mariano, NPA members raided the old municipal building of San Mariano where the main police headquarters was located. “This attack was used by the military to spread talk that the raiders ate and stayed inside the church during the night, thus the military maliciously accused that the Carmelites and their staff were not helping the poor but only agitating them to get angry at the government” Marietta Santos, one of the parish workers, narrated.
INTERNATIONAL SOLIDARITY
At that time, Fr. Paul Medina was assigned by the bishop to take charge of the Communio Program. The program forged friendship and solidarity between the Diocese of Groningen and the Diocese of Ilagan. It became a venue for exchanging faith experiences among Third World and First World people of faith. Solidarity between the Diocese of Ilagan and Groningen was developed through correspondence, exchanges of teaching materials, liturgical materials, reflections, political support, common liturgy and basic local data and products.
TERMINATION
In January 1991, the Carmelites terminated the mission in Isabela and concentrated in Manila and to the South.
Before, their church stands as a storage of life, struggles and aspirations of the poor. How the church touched and changed the lives of poor farmers, linger in the hearts and minds of the populace. To this date, the old church of St Thomas Aquinas was transformed into corn dryer and storage area
Back in the 80s, the church was a refuge of the peasant sector. Its door was not only opened for farmers meetings, but was actually turned into a “house of the poor”. When nighttime looms and farmers could not return to far-flung areas, they would usually stay overnight at the church. At the crack of dawn, farmers who arrived from the mountains would usually drop by and drink coffee.
The nine years of the Carmelites in Isabela has shown us what “church of the poor’ is all about. Fr Jerry Sabado who was born and raised in Isabela is one of the products of San Mariano Parish Mission of Carmel. As we celebrate our Jubilee year, we are called to live out the Carmelite's tradition of unbending will to carry forward the agenda of defending life and dignity especially of the poor.
MCC VERSION
(This version appeared on the paper prepared for the First Commencement Exercises of Mount Carmel College, Escalante, Negros Occidental. Author is unknown.)
The geographical discoveries of the 15th and 16th centuries brought about an expansion of Carmel towards South and North America. These centuries witnessed the missionary activities of Carmelites in Brazil, Ethiopia, the Antilles. The first enclosed Nuns opened a monastery in Santurce, Puerto Rico in 1650.
In the wake of a devastating secularism the Order of Carmel was at the brink of destruction when around the beginning of this century new life started showing. Two provinces were erected in North America; Carmelites from Ireland went to Australia; from Holland new foundations were made in Brazil and various other South American countries received proof of Carmel's renewed vigor. A mission was opened in Indonesia after the 2nd World War. The Irish Fathers took over a mission in Southern Rhodesia.
In 1957, the Carmelite Fathers of the Dutch Province came to the Philippines, where His Most Rev. Execellency Msgr. Epifanio B. Surban entusted them with the care of the parishes of Tobos, Old and new Escalante. In 1958, enclosed Carmelite sisters from Spain made a foundation in Dumaguete, where several Filipinashave already joined them in their life of prayer and sacrifice.
Although the formal arrival of the Order did not come until this century, Carmel is not a stranger in the Philippines. The devotion to Our Lady of Mount Carmel and her scapular is one of the oldest in the Philippines. In 1617, her statue was brought to Manila from Mexico. In 1625 the confraternity of the Brown Scapular was erected in San Sebastian Church at Manila. The Recollect Fathers had obtained the necessary authorizations from the Carmelite Provincial of Andalucia (Spain), Very Rev. Fr. Diego del Castillo. They were confirmed in 1691 by the Prior General of the Order, Most Rev. Fr. Pablo de San Ignacio, O.Carm. So in a way with the arrival of the Carmelites of the First and Second Order Our LADY of Mount Carmel came only into her own.
Even before the Fathers and Nuns had arrived, a flourishing chapter of the third Order had begun its activities. Later on chapters were added at Dumaguete city and also at Santa Ana, Manila.
The Carmelite Order has come to the Philippines to help the Bishops in their care for the souls entrusted to them by the Divine Shepherd. In order to continue this work for the years to come, the Fathers and nuns hope to establish the Order by accepting Filipino candidates for the priesthood, the religious life, or the enclosed life of the Nuns. It is their fond hope that many yong boys and girls will dedicate themselves to Mary, the Mother of Carmel, as priests, brothers or Nuns. First, Second and Third Orders pray that many young people may spend their good and beautiful talents for the propagation and stengthening of the Church in this “pearl of the East”.
The change from a heremitical order into an order with a mixture of contemplation and action, first enforced by circumstances, has proved a blessing to Church and Order both. For souls no work is unknown to the Order of Carmel, although the Order does not specialize in any particular type of work.
In the midst of all its works and activities, Carmel continues to stress the interior life as its first aim. It is here that Fathers, Brothers and Nuns are completely one in mind and heart. It is from here that they expect the increase for their labors, which only God can give. May Our Lady bless their work and call many boys and girls into her vineyard of Carmel.
The geographical discoveries of the 15th and 16th centuries brought about an expansion of Carmel towards South and North America. These centuries witnessed the missionary activities of Carmelites in Brazil, Ethiopia, the Antilles. The first enclosed Nuns opened a monastery in Santurce, Puerto Rico in 1650.
In the wake of a devastating secularism the Order of Carmel was at the brink of destruction when around the beginning of this century new life started showing. Two provinces were erected in North America; Carmelites from Ireland went to Australia; from Holland new foundations were made in Brazil and various other South American countries received proof of Carmel's renewed vigor. A mission was opened in Indonesia after the 2nd World War. The Irish Fathers took over a mission in Southern Rhodesia.
In 1957, the Carmelite Fathers of the Dutch Province came to the Philippines, where His Most Rev. Execellency Msgr. Epifanio B. Surban entusted them with the care of the parishes of Tobos, Old and new Escalante. In 1958, enclosed Carmelite sisters from Spain made a foundation in Dumaguete, where several Filipinashave already joined them in their life of prayer and sacrifice.
Although the formal arrival of the Order did not come until this century, Carmel is not a stranger in the Philippines. The devotion to Our Lady of Mount Carmel and her scapular is one of the oldest in the Philippines. In 1617, her statue was brought to Manila from Mexico. In 1625 the confraternity of the Brown Scapular was erected in San Sebastian Church at Manila. The Recollect Fathers had obtained the necessary authorizations from the Carmelite Provincial of Andalucia (Spain), Very Rev. Fr. Diego del Castillo. They were confirmed in 1691 by the Prior General of the Order, Most Rev. Fr. Pablo de San Ignacio, O.Carm. So in a way with the arrival of the Carmelites of the First and Second Order Our LADY of Mount Carmel came only into her own.
Even before the Fathers and Nuns had arrived, a flourishing chapter of the third Order had begun its activities. Later on chapters were added at Dumaguete city and also at Santa Ana, Manila.
The Carmelite Order has come to the Philippines to help the Bishops in their care for the souls entrusted to them by the Divine Shepherd. In order to continue this work for the years to come, the Fathers and nuns hope to establish the Order by accepting Filipino candidates for the priesthood, the religious life, or the enclosed life of the Nuns. It is their fond hope that many yong boys and girls will dedicate themselves to Mary, the Mother of Carmel, as priests, brothers or Nuns. First, Second and Third Orders pray that many young people may spend their good and beautiful talents for the propagation and stengthening of the Church in this “pearl of the East”.
The change from a heremitical order into an order with a mixture of contemplation and action, first enforced by circumstances, has proved a blessing to Church and Order both. For souls no work is unknown to the Order of Carmel, although the Order does not specialize in any particular type of work.
In the midst of all its works and activities, Carmel continues to stress the interior life as its first aim. It is here that Fathers, Brothers and Nuns are completely one in mind and heart. It is from here that they expect the increase for their labors, which only God can give. May Our Lady bless their work and call many boys and girls into her vineyard of Carmel.
VAN VUGT VERSION
THE CARMELITES IN THE PHILIPPINES
(By: Arnold Van Vugt)
The Carmelites started their mission in the Philippines in 1957. They came from Holland on te invitation of Msgr. Epifanio Surban, the bishop of Dumaguete, who had requested them to take charge of the 2 parishes of Escalante and Toboso in the Northern part of the island of Negros. Their mission was to estalish the Order of the Carmelites in the Philippines in order to bring the Good News to this part of the world.
Soon the Carmelites felt that the so-called glad tidings of the Gospel were neither glad nor sad for the people, ecause they were totally resigned to their situation of poverty. With the social teachins of the Church still fresh in their mind and encouraged by the teachings of Vatican II on the Church of the modern World, they realized that the good news of the gospel for the Filipino people could mean only liberation from oppression and exploitation leading towards a life of freedom as true human bbeings and children of God.
Slowly the pastoral care of the Carmelites took the form of a social apostolate, making the people aware of their human dignity, their rights as human beings, the rights of farmers and workers, teaching them the need to organize themselves in cooperatives and labor unions and challenging them to get involved in shaping their own future independent from that of the rich and powerful.
To support their pastoral work and social apostolate the Carmelites moved also into the field of formal education. Mount Carmel College was the first of a series of scools which were set up under the supervision of the Carmelites.
Meanwhile, they had expanded their mission to the island of Mindanao. In 1963 they took over the parish of San Francisco in the province of Agusan and in 1968 they started a new foundation in Iligan City, an emerging industrial center in Northern mindanao, primarily for the purpose of carrying out a social apostolate in the prelature of Iligan. Several Carmelites took special courses in cooperatives, labor education and farmer organization. The Sisters of julie Postel were invited rom Holland to come to the Philippines in order to support the pastoral work with providing health care to the poor in the rural areas.
These pastoral activities with a special focus and concern on the poor and oppressed were carried out not without opposition from the people in power. Moreover so, when in 1972 martial law was declared and civil liberties were all of a sudden curtailed or suspended altogether. One of the Carmelites got in trouble with the authorities because of his involvement in labor unionism and student organizations. He was adviced to leave the country and upon returning to the Philippines he was refused re-entry for eing an undesirable alien.
When other religious priests and sisters were similarly harassed because of their social involvement the Association of major Religious Superiors with the support of some Filipino bishops started an unrelenting campaign against the Marcos dictatorship. A survey conducted by the Associationn on the effects of martial law showed that the people were cowed into silence and living in fear for police and military who were out to sow terror. A number of task forces were set up in order to help the people cope with with the prevailing conditions of oppression and exploitation.
The Carmelites fully supported these inititives of the Superiors and in the same time they began to sympathiz with the underground movement of resistance and protest against the excesses of Martial law. In 1973, the Carmelites got their first martyr under martial law in the person of Fr. Engelbert van Vilsteren, assistant parish priest in San Francisco, Agusan del Sur. Fr. Engelbert was stabbed to death by members of a fanatical sect, who opposed a referendum called for by Marcos to make the people agree to the declaration of martial law. Fr. Engelbert had spontaneously responded to a call for help from the teachers who conducted the referendum and who got injured while clashing with the sect. When he arrived on the scene, he was ambushed and killed in a mistaken identity. Fr. Engelbert gave his life in the service of the people.
Because of these experiences in the beginning of Martial Law the group of Carmelites came to an unanimous decision to give indirect support to the armed resistance of the National Democratic Front, a political alliance committed to the struggle for nationalism and democracy. In hindsight, the Carmelites believed this was a conscious choice dictated by the Carmelite Spirituality. For God's sake, how is this possible, one wonders, while he says: God knows! And indeed, God knows! Did He not inspire Elijah to the massacre of the Baal priests on Mount Horeb? Havel, the president of Tjechoslowakia once said: “You don't become a dissident by choice.” It is an inspiration you have even before you undertake any action.
Elijah is the spiritual father of the Order of the Carmelites. In his zeal to reveal the true face of Yahweh, the God of Justice, to the people of Israel, he killed all those false prophets of Baal. But Elijah encountered again the face of yahweh on Mount Horeb, when He passed by, not in thunder and storm but in the soft breeze. This same Elijah must ave been an inspiration to the Carmelites in the Philippines when they went through a similar process of awareness, from a violent to an active-non-violent revolution.
In their parishes, the Carmelites adopted the pastoral program of the BCC-CO (Basic Christian Community-Community Organizing). This program was drawn up by a small group of radical priests and religious who belonged to the leftist organization of the Christian for National Liberation and was supported by a number of progressive bishops. They chose this program as a model to make the people of god, especially the poor among them in the rural areas, aware of their situation of oppression and exploitation under the Marcos regime, and to encourage them to organize themselves at the base of the Church as real communities of brothers and sisters according the example of the first Christian communities of the early Church in Jerusalem.
In the same time, there were the so-called BEC's which had a less radical orientation with respect to Martial Law, like that of the Catholic hierarchy in those days who had adopted a stand of critical collaboration with the Marcos regime. This explains also the fact that the BEC became the official pastoral program of the Bishop's Conference, while the BCC-CO was just tolerated in many Dioceses. Both models are inspired by the Latin American Liberation theology and follow the new concept of the Church of Vatican II: the People of God that liberates itself from slaery and oppression on its journey towards the kingdom of justice and peace.
The Carmelites in Manila associated themselves more and more with the underground movement. They were active in the different task forces of the Assocation of Major Religious Superiors to assist the various sectors of society which were badly affected by the declaration of martial law. Such were the TFD (Task Force Detainees), TUC (Task Force Urban Conscientization), Task force of Tribal Filipinos, the Church Labor Center and others. These task forces together with the underground movement have greatly contributed to the eventual overthrow of the Marcos dictatorship in 1986.
The resistance movement has claimed many victims, also among the Carmelites. In 1983, a group of religious and lay people from Agusan, all active members of the CNL, went to Cebu for a meeting. on their way to Cebu, their boat cpsized due to a heavy storm. All of them got drowned, including the Carmelite Simon Westendorp, parish priest of San Francisco, and Sr. Nanette Berendsen of the Sisters of Julie Postel. Both of them have given their lives wheile on active service to the people. Another Carmelite, still a student friar, Isagani Valle, was summarily executedwhile he was on an exposure trip in one of the barrios of his home province Agusan. He, too, was active in the resistance movement and was even working on a relevant formation manual that would be more responsive to the needs of the poor and oppressed. He was killed even before he could finish it.
On September 21, 1985 in the Parish of Escalante, a demonstration took place in front of the municipal building to commemorate the declaration of Martial Law in 1972. The demonstrators, a mixed group of farmers and fishermen and students of Mount Carmel College, were violently dispersed by the police. The incident, that left 20 people dead, is a since dubbed as the Escalante Massacre.
In the same time in 1985, two committed church workers from the Carmelite parish of San Francisco disappeared. On March of 1986, their dead bodies were dug up from a mass grave, victims of a misguided purge campaign within the movement. They were killed, together with 35 other church workers of Agusan, on mere suspicion of being infiltrators in the movement.
These were grave errors committed by the leadership of the movement, which eventually led to a split within their ranks. It caused also the loss of many sympathizers. also the insistence on armed struggle as the main form of struggle, even after the Edsa Revolution, could no longer be accepted by many. The church program of the BCC-CO Revolution, could no longer be accepted by many. The church program of the BCC-CO was negatively affected by this rift and likewise the organization of the Christians for National Liberation (CNL) and Promotion of Church People's Rights (PCPR).
Within the Carmelite group the split in the movement created initially also some divisions. meanwhile, many Filipinos had joined the group of Carmelites, partly attracted by the courageous stand of the Carmelites in defense of the poor and oppressed. Slowly, the group realized that a violent revolution could not be the solution to a true liberation of the poor. Liberation is not a question of violence, neither is it something that can be achieved overnight.
Theo de Boer, in an address to the Titus Brandsma Center of the University of Nijmegen makes this remark: “The so-called liberation theology of the Exodus is according to me an abbreviated, activistic interpretation of the Exodus. It is not true that the people of Israel passed through the Red Sea in order to liberate themselves and to conquer a new land. That is what today the armies of the Egyptians and Israelis do: cross over and go at it with full force. But such is not the storyy of theBible.” Exodus is inherently connected with exile, a process of continuous chastening. This last element adds to the Exodus precisely what makes it spiritual. It is not the 'masses', whether organized or unorganized, that counts but the People of God, the Church, the community of faithful of brothers and sisters in Christ.
It looks like the Carmelites in the Philippines upon entering the 21st century are more and more undergoing a process of catharsis, of chastening. They encounter Yahweh passing by, not anymore in thunder and storm, but in the gentle breeze. The emergence of a Spirituality and Media Center in Manila are clear indications of such trend. The development of an associateship within the Carmelite group points in the same direction. The Carmelite Order is originally a lay movement. To keep the Carmelite spirituality alive and authentic it must be nourished by a spirituality of the lay.
When the Carmelites celebrated their first Chapter as a General Commissariat on February of 2005, it was but fitting that the focus of attention was on spirituality and contemplation. However, a reflection on the past history of the Carmelites in the Philippines and the charism of the order should remind them also of the need for a prophetic stand on justice and peace.
(By: Arnold Van Vugt)
The Carmelites started their mission in the Philippines in 1957. They came from Holland on te invitation of Msgr. Epifanio Surban, the bishop of Dumaguete, who had requested them to take charge of the 2 parishes of Escalante and Toboso in the Northern part of the island of Negros. Their mission was to estalish the Order of the Carmelites in the Philippines in order to bring the Good News to this part of the world.
Soon the Carmelites felt that the so-called glad tidings of the Gospel were neither glad nor sad for the people, ecause they were totally resigned to their situation of poverty. With the social teachins of the Church still fresh in their mind and encouraged by the teachings of Vatican II on the Church of the modern World, they realized that the good news of the gospel for the Filipino people could mean only liberation from oppression and exploitation leading towards a life of freedom as true human bbeings and children of God.
Slowly the pastoral care of the Carmelites took the form of a social apostolate, making the people aware of their human dignity, their rights as human beings, the rights of farmers and workers, teaching them the need to organize themselves in cooperatives and labor unions and challenging them to get involved in shaping their own future independent from that of the rich and powerful.
To support their pastoral work and social apostolate the Carmelites moved also into the field of formal education. Mount Carmel College was the first of a series of scools which were set up under the supervision of the Carmelites.
Meanwhile, they had expanded their mission to the island of Mindanao. In 1963 they took over the parish of San Francisco in the province of Agusan and in 1968 they started a new foundation in Iligan City, an emerging industrial center in Northern mindanao, primarily for the purpose of carrying out a social apostolate in the prelature of Iligan. Several Carmelites took special courses in cooperatives, labor education and farmer organization. The Sisters of julie Postel were invited rom Holland to come to the Philippines in order to support the pastoral work with providing health care to the poor in the rural areas.
These pastoral activities with a special focus and concern on the poor and oppressed were carried out not without opposition from the people in power. Moreover so, when in 1972 martial law was declared and civil liberties were all of a sudden curtailed or suspended altogether. One of the Carmelites got in trouble with the authorities because of his involvement in labor unionism and student organizations. He was adviced to leave the country and upon returning to the Philippines he was refused re-entry for eing an undesirable alien.
When other religious priests and sisters were similarly harassed because of their social involvement the Association of major Religious Superiors with the support of some Filipino bishops started an unrelenting campaign against the Marcos dictatorship. A survey conducted by the Associationn on the effects of martial law showed that the people were cowed into silence and living in fear for police and military who were out to sow terror. A number of task forces were set up in order to help the people cope with with the prevailing conditions of oppression and exploitation.
The Carmelites fully supported these inititives of the Superiors and in the same time they began to sympathiz with the underground movement of resistance and protest against the excesses of Martial law. In 1973, the Carmelites got their first martyr under martial law in the person of Fr. Engelbert van Vilsteren, assistant parish priest in San Francisco, Agusan del Sur. Fr. Engelbert was stabbed to death by members of a fanatical sect, who opposed a referendum called for by Marcos to make the people agree to the declaration of martial law. Fr. Engelbert had spontaneously responded to a call for help from the teachers who conducted the referendum and who got injured while clashing with the sect. When he arrived on the scene, he was ambushed and killed in a mistaken identity. Fr. Engelbert gave his life in the service of the people.
Because of these experiences in the beginning of Martial Law the group of Carmelites came to an unanimous decision to give indirect support to the armed resistance of the National Democratic Front, a political alliance committed to the struggle for nationalism and democracy. In hindsight, the Carmelites believed this was a conscious choice dictated by the Carmelite Spirituality. For God's sake, how is this possible, one wonders, while he says: God knows! And indeed, God knows! Did He not inspire Elijah to the massacre of the Baal priests on Mount Horeb? Havel, the president of Tjechoslowakia once said: “You don't become a dissident by choice.” It is an inspiration you have even before you undertake any action.
Elijah is the spiritual father of the Order of the Carmelites. In his zeal to reveal the true face of Yahweh, the God of Justice, to the people of Israel, he killed all those false prophets of Baal. But Elijah encountered again the face of yahweh on Mount Horeb, when He passed by, not in thunder and storm but in the soft breeze. This same Elijah must ave been an inspiration to the Carmelites in the Philippines when they went through a similar process of awareness, from a violent to an active-non-violent revolution.
In their parishes, the Carmelites adopted the pastoral program of the BCC-CO (Basic Christian Community-Community Organizing). This program was drawn up by a small group of radical priests and religious who belonged to the leftist organization of the Christian for National Liberation and was supported by a number of progressive bishops. They chose this program as a model to make the people of god, especially the poor among them in the rural areas, aware of their situation of oppression and exploitation under the Marcos regime, and to encourage them to organize themselves at the base of the Church as real communities of brothers and sisters according the example of the first Christian communities of the early Church in Jerusalem.
In the same time, there were the so-called BEC's which had a less radical orientation with respect to Martial Law, like that of the Catholic hierarchy in those days who had adopted a stand of critical collaboration with the Marcos regime. This explains also the fact that the BEC became the official pastoral program of the Bishop's Conference, while the BCC-CO was just tolerated in many Dioceses. Both models are inspired by the Latin American Liberation theology and follow the new concept of the Church of Vatican II: the People of God that liberates itself from slaery and oppression on its journey towards the kingdom of justice and peace.
The Carmelites in Manila associated themselves more and more with the underground movement. They were active in the different task forces of the Assocation of Major Religious Superiors to assist the various sectors of society which were badly affected by the declaration of martial law. Such were the TFD (Task Force Detainees), TUC (Task Force Urban Conscientization), Task force of Tribal Filipinos, the Church Labor Center and others. These task forces together with the underground movement have greatly contributed to the eventual overthrow of the Marcos dictatorship in 1986.
The resistance movement has claimed many victims, also among the Carmelites. In 1983, a group of religious and lay people from Agusan, all active members of the CNL, went to Cebu for a meeting. on their way to Cebu, their boat cpsized due to a heavy storm. All of them got drowned, including the Carmelite Simon Westendorp, parish priest of San Francisco, and Sr. Nanette Berendsen of the Sisters of Julie Postel. Both of them have given their lives wheile on active service to the people. Another Carmelite, still a student friar, Isagani Valle, was summarily executedwhile he was on an exposure trip in one of the barrios of his home province Agusan. He, too, was active in the resistance movement and was even working on a relevant formation manual that would be more responsive to the needs of the poor and oppressed. He was killed even before he could finish it.
On September 21, 1985 in the Parish of Escalante, a demonstration took place in front of the municipal building to commemorate the declaration of Martial Law in 1972. The demonstrators, a mixed group of farmers and fishermen and students of Mount Carmel College, were violently dispersed by the police. The incident, that left 20 people dead, is a since dubbed as the Escalante Massacre.
In the same time in 1985, two committed church workers from the Carmelite parish of San Francisco disappeared. On March of 1986, their dead bodies were dug up from a mass grave, victims of a misguided purge campaign within the movement. They were killed, together with 35 other church workers of Agusan, on mere suspicion of being infiltrators in the movement.
These were grave errors committed by the leadership of the movement, which eventually led to a split within their ranks. It caused also the loss of many sympathizers. also the insistence on armed struggle as the main form of struggle, even after the Edsa Revolution, could no longer be accepted by many. The church program of the BCC-CO Revolution, could no longer be accepted by many. The church program of the BCC-CO was negatively affected by this rift and likewise the organization of the Christians for National Liberation (CNL) and Promotion of Church People's Rights (PCPR).
Within the Carmelite group the split in the movement created initially also some divisions. meanwhile, many Filipinos had joined the group of Carmelites, partly attracted by the courageous stand of the Carmelites in defense of the poor and oppressed. Slowly, the group realized that a violent revolution could not be the solution to a true liberation of the poor. Liberation is not a question of violence, neither is it something that can be achieved overnight.
Theo de Boer, in an address to the Titus Brandsma Center of the University of Nijmegen makes this remark: “The so-called liberation theology of the Exodus is according to me an abbreviated, activistic interpretation of the Exodus. It is not true that the people of Israel passed through the Red Sea in order to liberate themselves and to conquer a new land. That is what today the armies of the Egyptians and Israelis do: cross over and go at it with full force. But such is not the storyy of theBible.” Exodus is inherently connected with exile, a process of continuous chastening. This last element adds to the Exodus precisely what makes it spiritual. It is not the 'masses', whether organized or unorganized, that counts but the People of God, the Church, the community of faithful of brothers and sisters in Christ.
It looks like the Carmelites in the Philippines upon entering the 21st century are more and more undergoing a process of catharsis, of chastening. They encounter Yahweh passing by, not anymore in thunder and storm, but in the gentle breeze. The emergence of a Spirituality and Media Center in Manila are clear indications of such trend. The development of an associateship within the Carmelite group points in the same direction. The Carmelite Order is originally a lay movement. To keep the Carmelite spirituality alive and authentic it must be nourished by a spirituality of the lay.
When the Carmelites celebrated their first Chapter as a General Commissariat on February of 2005, it was but fitting that the focus of attention was on spirituality and contemplation. However, a reflection on the past history of the Carmelites in the Philippines and the charism of the order should remind them also of the need for a prophetic stand on justice and peace.
VRAKKING VERSION
(Fr. Theodulf Vrakking made two versions of History, both were unfinished and he sent these to Fr. Bernard Roosendaal and Fr. Eddie Albino respectively)
VERSION 2A – History sent to Fr. Bernard Roosendaal
REMINISCENCES AND REVERIES
In 1957, provincial chapter of the Dutch Carmelites decided to open up a new field of work. The country decided upon was the Philippines. The Frs. Richard Vissers, Werenfried Viester and the undersigned were appointed for this undertaking. Towards the end of 1957, Fr. Brocard Meyer, provincial and Fr. Richard Vissers went to the Philippines to look around. Fr. Fidelis Limcaco, a Filipino Carmelite, was already in Manila. The two Dutch Carmelites – after many visits, talks and discussions – opted for a few parishes in the Diocese of Dumaguete.
March 20, 1958, we (Frs. Viester and Vrakking) embarked on S.S. Annekerk, when we woke up the next orning, we had already left the harbor of Rotterdam. On Good Friday, April 4, 1958, there was a stop-over in Djibouti for taking in fuel. Together with 2 Mill Hill Fathers (Frs. Zomerdijk and Praat) back from first leave, we visited a church and walked into the town. Incidentally, those two priests tld us lots of things about life in the Republic of the Philippines. It was a pleasant, easy introduction to acquaint us with what we were to face. All in all the trip took about four weeks.
April 18, Fr. Viester and myself arrived in manila, where Fr. Fidelis Limcaco was waiting for us. We were to stay with the MSC fathers; Fidelis stayed with relatives of his. The evening of our arrival, he took us to see Msgr. Epifanio Surban, the bishop in whose Diocese we were to take over a few parishes. After a few days shopping for things required by Fr. Richard Vissers and Fr. Fidelis Limcaco, we left Manila by boat and arrived in Bacolod end of April. Fr. Viester went on to Toboso to join Fr. Vissers. The undersigned left him and joined Fr. Limcaco in Central Danao. the last week of May, Frs. Viester and Vrakking changed places. Fr. Viester was to be introduced to Central Danao (by Fr. Fidelis), Fr. vrakking joined Fr. vissers. On the last day of May (Flores de Mayo) Fidelis and Teodulf went to Escalante.
In December 1958, the Frs. Benitius Egberink and Fr. Gervasius Lansink arrived. they had been met in Manila by Fr. Fidelis and brought a letter from him for the Superior, in which he told the latter that he was not coming back. Benitius went to Escalante, later on to Balintawak where he started Mount Carmel high School (now Mount Carmel College). Fr. Gervasius went to Toboso;later on he became the first Carmelite parish priest in San Francisco (Agusan, Mindanao).
PARISHES
The decision not to take over an entire diocese but only parishes meant somewhere a limitation (self-imposed) but gave us also more freedom. The need for schools made itself felt. This caused contact with other teaching institutions. The fact that we could depend on extra resources from abroad could become a danger for the near future when the Carmelite group in the Republic would become independent. The Carmelite schools in Holland were a financial insurance for the province, but this was hardly to be expected in the Republic of the Philippines. We should be happy to break even. The overall situation, certainly in the provinces, of the High Schools and higher institutions of education was below standard.
Many times priests in the same diocese or in neighbrouring parishes urged us to assign one priest to each place, so0 as to cover more centers. We did prefer, though, small communities and this did have quite a few advantages. It promoted teamwork, it enabled specialized fields of work. As we had just been dropped into a big sea,, we focused our attention intially on traditional points: barrio-visits, catechetical instructions, sacraments and the like. Over the years, some laymen, priests and bishops came to be known and seen as fighters for social justice. Foreign missionaries tended more and more towards Filipinization. Holland influenced the RP approach and vice versa.
Any priest would do! Before the end of 1958, the undersigned was Parish Priest in Escalante (then some 60,000 parishioners), with little knowledge of the language, the culture. When I told Ko Gooijer when he was visiting us how I had felt then, he said: it may be good that you were never in a parish before; otherwise you might have tried to do things in a Dutch way.
Gradually, we discovered an underlying problem of the whole backward situation: enforced poverty! attention grew for the needs of farmers and fishermen. The majority of church goers were women and children. The size of the parishes made it impossible for 90% of the people to be something like regular churchgoers. An annual visit by the priest was the most outlying villages could hope for.
SCHOOLS
Judge Strachan offered to sell to us a lot parallel to the highway from Escalante to Sagay, beginning near the site of his house. This house was later rented by the municipality for temporary municipal hall. In June 1958, the seat of the town was transferred from Old to New Escalante. The existing national hih school was situation between Old and New Escalante (formerly Balintawak). The lot offered by Mr. Strachan was not fit for agricultural use. There were few or no people willin to buy a lot there because of the increasing traffic – to be expected in years to come – would cause constant annoyance because of the noice of the traffic. After Fidelis' sudden leave (December 1958) apparently Mr. Strachan's dealings with Fidelis had gone fairly far. the first Sunday after, he approached me in the sacristy of Balintawak to tell me about the whole affair, and what was he going to do now? And what were we going to do? I told him how in a religious order no suject could make final deals of the kind without consent of the Superior. Mr. Strachan was quite upset, as he did notexpect any other interested buyers to turn up. I went to Toboso where the Superiro, Fr. vissers was Parish Priest, in order to tell him about Fidelis' sudden departure. The latter had not breathed a word to me; he only was going to meet Frs. Benitius Egberink and Jan Lansink who were then about to arrive in Manila.
Later on a lot was brought from Mr. Epifanio Lopez, whose property was mortgaged to the Bank. so he could not sell without the bank, nor the bank without him. It was managed later on via an extra payment (under the table) to his son Mr. Cesar Lopez. The rest of the family was not told about this apparently.
The arhitech for school, church and convent of Balintawak was found in Manila, Mr. Jose Lopez and the contractor was Mr. Arturo Manalac on the advice of the SVD Fathers in manila. The latter was God-sent in many respects.
NUNS
Towards the end of 1958 some Carmelite Nuns fro Madrid (Las Maravillas) arrived in the RP for a foundation in Dumaguete. Fr. Fidelis had arranged everything with Nuns and bishop, without telling Fr. Vissers about it. The Nuns were thinking that the Carmelite Fathers would take care of their spiritual and financial needs. Their first living quarters were a house abandoned by the Irish Redemptorishs near the old cemetery. Later on, the nuns moved to a new monastery next to the airport where they still are. They have plenty of friends and of noise! Their house is ver siimple; the church of later construction is a concrete affair, and could be a parish church. In later years, the nuns made a new foundation in Roxas City (Romblon) where a former priest of the dumaguete Diocese had become a bishop.
Fr. Fidelis Limcaco had also been contacting the bishop of Surigao (a Dutch MSC) and the nuns of Elzendaal not realising probably that the nuns in Holland were under the jurisdicion of the Order and had a special provincial delegate assigned to them. The negotiations came to nothing. The Bishop showed us later the lot he had already purchasedfor the nuns. For a tropical country, the size of the lot was impossible small; it was situated between the city of Butuan and its airport. Fr. Fidelis had not idled this time away. He contacted – with success – the Third Order Congregation of the American sisters of Mount Carmel situated in Louisiana. They started later a school and a hospital in Dumaguete City. Fr. Fidelis kept close contact with his protegees. In 1964, the Sisters of Julie Postel came to the Philippines, where they started a hospital in Balintawak. It was then the second hospital between Bacolod and San Carlos, a distance of some 150 kilometers.
PASTORAL WORK
After a few years the CURSCILLO movement made its appearance, from abroad. It went on like wildfire. It turned out a disappointment. Three days of intensive brainwashing was not enough to bring any lasting changes. Religious knowledge was very low. Hence also religious fervor expressed itself often in devotional practices, but many times there was an altogether wrong picture of God. God was often seen as a taskmaster, ready to punish the slightest trespesses, somebody to be feared instead of loved or trusted. GABA was frequently used word when anything untoward happened. It meant more or less; serves him right. God punished him. The development in pastoral care was on the one side influenced by religion and made also a social impact on the pastoral care. The initial stages were at times confusing and tended sometimes to become bones of contention. Gradually, things became clearer, mutual understanding grew.
LANGUAGE
In Negros, the only language that could be used outside the greater settlements was Cebuano. Our first candidates came from the same area. At present, students from various places have been entering, and so the national language, a derivative from Tagalog, is becoming more common. In the first years Latin was a great help. Newcomers to the RP could say Holy Mass, escort processions, read sermons, and the seniors took care of weddings, baptisms and funerals, etc. The changes in the wake of Vatican II were gradual. First songs were translated from the English (before the main sources were Spanish), and gradually an entire collection of original visaya songs came into being. Church attendance increased considerably. Many male parishioners started to turn up.
The local language was easier for Dutchmen than for Americans, Irish or English. The build-up of the language was hard on all foreigners. I guess, but as far as pronunciation went, the Dutch certain assets. In a newcomer were to read aloud a Visayan sermon, most of it would be understood by his audience. Not so with the English speakers, e.g. Kasingkasing ni Jesus (Jesus would be : Geeso'es). An Englishman would come out with something like: keesingkeesing nie Djiezus).
A difficult sound, for the Dutch too, was the link word “NGA”. The white house =the house that (is) white = ang balay NGA puti. Samengetrokken: ang balang puti of ang putting balay.
Fancy having to pronounce that nasal sound at 14 stations of the Way of the Cross. We had to keep blowing our nose. A well known church song had the words: Harin nga yukaristiko samengetrokken: Haring yukaristiko which sound a little surprising to Dutch ears.
CULTURE
When we got stuck for a certain word, it was quite acceptable to ask the audience of someone could tell you the equivalent of a certain English word in the vernacular. You said 'thank you' (salamat) and continued. No bother at all.
I had not been in Escalante for very ong, when at a certain day i visited a barrio Elementary School. There had been no catechetical instruction for ages. The whole school was sent to the chapel. i tried to teach them how to make the sign of the cross, after explaining in primitive way what that meant. Facing the kids I used my left hand, so as not to confuse them while they would copy my gestures, and off we went:
Agtang (forehead) tiyan (belly) wala (left) too (right)
After doing that a couple of times, we added the proper words:
Sa ngalan sa Amahan (forehead signed) ug sa Anak (belly signed) ug sa Espiritu Santo (right and left). After repeating that some 10 times, I asked one of the boys if he could do it all by himself. He did not hesitate, but it proved more difficult than he had foreseen. What came out was this. “Sa ngalan sa Aman ug sa Espiritu Santo.” I asked, “hain man ang Anak?” (Where is the son child?). The whole group shouted in chorus: sa tiyan (in de buik). Hilarity among adults.
When misunderstandings arose or conflicts threatened people would turn to a male teacher who gave us daily instructions in the intricacies of the local language. In San Francisco, they would turn to the principal of our High School. At a certain occasion, some people asked him to go to one of the priests at the convent and ask if he would mind to try to change his conferere's mind about a certain decision. The principal answered: It's no use my asking, they all draw the same line at the convent.
HOSPITALITY
The abundance of it is overwhelming to us Westerners. On the other hand, the lack of it is understandable for Filipinos who visit Holland. Dutch hospitality is often little more than a cup of coffee and a biscuit. In the RP ordinary people but also priests and bishops would be offended if you did not appeal to their hospitality. One night, Fr. Vissers and myself arrived at Dumaguete past midnight. A trip by bus to the other end of the island had started well in time, but unforeseen troubles had delayed the arrival. The whole floor of the big room of the bishop's house was crowded with sleeping seminarians. In no time, we had something to drink and to eat. Beds were prepared. The next morning the bishop scolded us for not having alerted him at our arrival! Filipinos take that absolutely for granted, and thanks to god, the do not hesitate to take it for granted from us, too.
SURPRISES
The first week after our arrival in Escalante we used to say Mass early in the morning after one another. Conceleration was not allowed then. Every morning, wefound a large white she-dog on the altarsteps. She used to belong to the former Parish Priest, a Spanish Recolect. We dressed more or less the same as he must have done, but after a few days the dog stopped coming. Apparently, she did not recognize or take to our smell. A week or so later I discovered her in a shop near the convent. The owner had been a close acquaintance of the Spanish priest.
A sunday morning. A full half hour before Mass one of the altar boys or the sacristan used to ring the churchbell to call the people. The bells were hanging in the plaza before church and convent. The sound was made by moving (by hand) the clapper against the side of the bell. Two bells were hanging beside each other. It was arather monotonous sound, and it would have sounded much better if the bells had been hanging in a tower, but in the absence of a tower, this primitive way, had to do. About five minutes before the beginning of the Mass both bells were used to make a 'rhoeda', i.e. they were moved by hand to turn around their axes. It took some time to them into full swing and at the end it took again some time to stop them.
Ii had been sitting in the confessional hearing confessions. At five minutes before the hour I went outside to warn the sacristan that it was aout time. On the way from the confessional to the front door I met a little pig in the side aisle. I meant to kick the animal so as to get it out of the church, but then I was in for something. My slipper missed the pig, and flew into thee air. The pig ran out of the church, screaming its head off. People laughing about my losing my slipper which I had to retrieve a few meters further on. I had never known pigs could run that fast.
In San Francisco, we used to have a moneky,fastened by chain to a long horizontal bamboo pole. On a certain Sunday morning the money had got loose, and came to the church. After sitting in the windowsill for a while and look around he saw me and recognized me but he had never seen me dressed up in liturgical vestments. He jumped to the floor and started moving towards the middle aisle. There were a couple of dogs, lying near the pews of their owners. No sooner had they seen the monkey or they started barking like mad and tore after the poor beast. he was too quick for them, though, and escaped through the windown. It took only seconds but the noise, barking and screaming made it sound like a redskin attack in the wild west. (The words “to be continued” was indicated but it was never finished.)
VERSION 2B – History sent to Fr. Eddie Albino on the 18th of July 1997)
CARMEL IN THE PHILIPPINES
(By: Theodulf Vrakking)
The Carmelite foundation in the Republic of the Philippines did not come quite out of the blue. If my memory serves me well, a plan for foundation there was first broached in 1940 in one of our American Provinces. The Second World War interevened. Shortly after the War a young filipino, Fidelis (Ruben) Limcaco entered the Order in America (New York Province). After his studies in rome, he was ordained there in 1956. Back in the Philippines, he started moving heaven and earth, pulling all kind of strings to have the Carmelites open a mission in his native country.
In the aftermath of the same War, the Dutch Province had difficulties in sending new missionaries into the Carmelite mission in East Java (Indonesia). In 1957, two veterans of this mission happened to be on leave in Holland. Discussions between the Generalate in Rome and the Dutch Province induced the Dutch Provincial Chapter of 197 to open negotiations for a foundation in the Republic of the Philippines. Superior designate was Fr. Richard Vissers and as companions were assigned Fr. Viester and Fr. Vrakking. The latter was assigned on account of his English and his outspoken wish to work in the mission; Frs Vissers and Viester were men with troica, oriental experience.
In the meantime, Fr. Limcaco started contacting several authorities and bishops. In October 1957, Fr. Brocard Meyer (Provincial) and Fr. Richard vissers left by boat for the Republic to look for a possible foundation. it was decided from the start not to commit the Order to care for a Diocese of Prelature, but to look for parishes.
In the beginning of 1958, an agreement was reached with Bishop Epifanio surban of Dumaguete whose newly erected Diocese was mainly under staffed by a few secular priests, and several foreign religious (OFM, Augustinian Recolletos). The Bishop gave the Carmelites a free hand to visit the whole Diocese before a decision would be made. Fr. vissers, dyed-in-the-wool as he was, opted for two parishes, at the other end of the Diocese and island (Negors) far from the Bishop. This must have had its advanatages, but a disadvantage was there was little contact with the Filipino clergy. From Escalante town to vallehermose were no secular priests. The bishop agreed with the arrangement, as he could keep an eye on his own clergy. Early in 1958, things were settled: Fr. Vissers would become Parish Priest in Toboso, the parish of Escalante would be manned in September 1958. However, the Parish Priest of Escalante left in a huff right after Easter that year. A temporary Parish Priest was appointed, the later Msgr. Antonio Ferrerons. Fortunately, Frs. Viester and Vrakking were already on their way. Upon arrival in Manila, where they stayed with the MSC Fathers, they were met by Fr. Limcaco.
That same evenin they had a chance to visit Msgr. Epifanio Surban at the Paulistas. The learnt there that Fr. Vissers would be the parish priest in Toboso, Fr. Limcaco the parish priest in Escalante, Fr. Viester assistant in Central Danao, an outstation of Toboso. Fr. Vrakking would accompany Fr. Limcaco to Escalante. the assignments were to begin on May 31, 1958.
The week after their arrival in the capital, the 2 newly arrived Carmelites went to Negros. Fr. Viester went to Toboso to join Fr. Vissers in what we called 'Uncle Tom's Cabin'! Frs. Limcaco and Vrakking stayed in Central Danao, until May 24th. Frs. Viester and Vrakking then switched places until June 1st. The take-over waws too soon in so far as the 3 Dutch Fathers had no proper time to get acquainted with the local languae. This had its funny sides but also certain drawbacks as one will understand. The Monday after our arrival in Escalante, the temporary Parish Priest left after the midday meal.
After his departure, Fr. Viester, who was visiting, and Fr. Fidelis and Vrakking went to the Church, a 20th century Spanish building, sturdy enough, but neglected. On leaving the building Fr. Viester remarked, 'Terribilis est locus iste'. Compared to toboso, though, it was a Cathedral. The church in Toboso was open at all sides (except in the sanctuary) for goats, dogs and such like. About a meter from the floor, there was akind of walling (1½ meter high) of flattened corrugated iron. The holy water spouts were regular emptied by the neighbor's horse. (To be continued promised Fr. Teodulf Vrakking but it was never finished...)
VERSION 2A – History sent to Fr. Bernard Roosendaal
REMINISCENCES AND REVERIES
In 1957, provincial chapter of the Dutch Carmelites decided to open up a new field of work. The country decided upon was the Philippines. The Frs. Richard Vissers, Werenfried Viester and the undersigned were appointed for this undertaking. Towards the end of 1957, Fr. Brocard Meyer, provincial and Fr. Richard Vissers went to the Philippines to look around. Fr. Fidelis Limcaco, a Filipino Carmelite, was already in Manila. The two Dutch Carmelites – after many visits, talks and discussions – opted for a few parishes in the Diocese of Dumaguete.
March 20, 1958, we (Frs. Viester and Vrakking) embarked on S.S. Annekerk, when we woke up the next orning, we had already left the harbor of Rotterdam. On Good Friday, April 4, 1958, there was a stop-over in Djibouti for taking in fuel. Together with 2 Mill Hill Fathers (Frs. Zomerdijk and Praat) back from first leave, we visited a church and walked into the town. Incidentally, those two priests tld us lots of things about life in the Republic of the Philippines. It was a pleasant, easy introduction to acquaint us with what we were to face. All in all the trip took about four weeks.
April 18, Fr. Viester and myself arrived in manila, where Fr. Fidelis Limcaco was waiting for us. We were to stay with the MSC fathers; Fidelis stayed with relatives of his. The evening of our arrival, he took us to see Msgr. Epifanio Surban, the bishop in whose Diocese we were to take over a few parishes. After a few days shopping for things required by Fr. Richard Vissers and Fr. Fidelis Limcaco, we left Manila by boat and arrived in Bacolod end of April. Fr. Viester went on to Toboso to join Fr. Vissers. The undersigned left him and joined Fr. Limcaco in Central Danao. the last week of May, Frs. Viester and Vrakking changed places. Fr. Viester was to be introduced to Central Danao (by Fr. Fidelis), Fr. vrakking joined Fr. vissers. On the last day of May (Flores de Mayo) Fidelis and Teodulf went to Escalante.
In December 1958, the Frs. Benitius Egberink and Fr. Gervasius Lansink arrived. they had been met in Manila by Fr. Fidelis and brought a letter from him for the Superior, in which he told the latter that he was not coming back. Benitius went to Escalante, later on to Balintawak where he started Mount Carmel high School (now Mount Carmel College). Fr. Gervasius went to Toboso;later on he became the first Carmelite parish priest in San Francisco (Agusan, Mindanao).
PARISHES
The decision not to take over an entire diocese but only parishes meant somewhere a limitation (self-imposed) but gave us also more freedom. The need for schools made itself felt. This caused contact with other teaching institutions. The fact that we could depend on extra resources from abroad could become a danger for the near future when the Carmelite group in the Republic would become independent. The Carmelite schools in Holland were a financial insurance for the province, but this was hardly to be expected in the Republic of the Philippines. We should be happy to break even. The overall situation, certainly in the provinces, of the High Schools and higher institutions of education was below standard.
Many times priests in the same diocese or in neighbrouring parishes urged us to assign one priest to each place, so0 as to cover more centers. We did prefer, though, small communities and this did have quite a few advantages. It promoted teamwork, it enabled specialized fields of work. As we had just been dropped into a big sea,, we focused our attention intially on traditional points: barrio-visits, catechetical instructions, sacraments and the like. Over the years, some laymen, priests and bishops came to be known and seen as fighters for social justice. Foreign missionaries tended more and more towards Filipinization. Holland influenced the RP approach and vice versa.
Any priest would do! Before the end of 1958, the undersigned was Parish Priest in Escalante (then some 60,000 parishioners), with little knowledge of the language, the culture. When I told Ko Gooijer when he was visiting us how I had felt then, he said: it may be good that you were never in a parish before; otherwise you might have tried to do things in a Dutch way.
Gradually, we discovered an underlying problem of the whole backward situation: enforced poverty! attention grew for the needs of farmers and fishermen. The majority of church goers were women and children. The size of the parishes made it impossible for 90% of the people to be something like regular churchgoers. An annual visit by the priest was the most outlying villages could hope for.
SCHOOLS
Judge Strachan offered to sell to us a lot parallel to the highway from Escalante to Sagay, beginning near the site of his house. This house was later rented by the municipality for temporary municipal hall. In June 1958, the seat of the town was transferred from Old to New Escalante. The existing national hih school was situation between Old and New Escalante (formerly Balintawak). The lot offered by Mr. Strachan was not fit for agricultural use. There were few or no people willin to buy a lot there because of the increasing traffic – to be expected in years to come – would cause constant annoyance because of the noice of the traffic. After Fidelis' sudden leave (December 1958) apparently Mr. Strachan's dealings with Fidelis had gone fairly far. the first Sunday after, he approached me in the sacristy of Balintawak to tell me about the whole affair, and what was he going to do now? And what were we going to do? I told him how in a religious order no suject could make final deals of the kind without consent of the Superior. Mr. Strachan was quite upset, as he did notexpect any other interested buyers to turn up. I went to Toboso where the Superiro, Fr. vissers was Parish Priest, in order to tell him about Fidelis' sudden departure. The latter had not breathed a word to me; he only was going to meet Frs. Benitius Egberink and Jan Lansink who were then about to arrive in Manila.
Later on a lot was brought from Mr. Epifanio Lopez, whose property was mortgaged to the Bank. so he could not sell without the bank, nor the bank without him. It was managed later on via an extra payment (under the table) to his son Mr. Cesar Lopez. The rest of the family was not told about this apparently.
The arhitech for school, church and convent of Balintawak was found in Manila, Mr. Jose Lopez and the contractor was Mr. Arturo Manalac on the advice of the SVD Fathers in manila. The latter was God-sent in many respects.
NUNS
Towards the end of 1958 some Carmelite Nuns fro Madrid (Las Maravillas) arrived in the RP for a foundation in Dumaguete. Fr. Fidelis had arranged everything with Nuns and bishop, without telling Fr. Vissers about it. The Nuns were thinking that the Carmelite Fathers would take care of their spiritual and financial needs. Their first living quarters were a house abandoned by the Irish Redemptorishs near the old cemetery. Later on, the nuns moved to a new monastery next to the airport where they still are. They have plenty of friends and of noise! Their house is ver siimple; the church of later construction is a concrete affair, and could be a parish church. In later years, the nuns made a new foundation in Roxas City (Romblon) where a former priest of the dumaguete Diocese had become a bishop.
Fr. Fidelis Limcaco had also been contacting the bishop of Surigao (a Dutch MSC) and the nuns of Elzendaal not realising probably that the nuns in Holland were under the jurisdicion of the Order and had a special provincial delegate assigned to them. The negotiations came to nothing. The Bishop showed us later the lot he had already purchasedfor the nuns. For a tropical country, the size of the lot was impossible small; it was situated between the city of Butuan and its airport. Fr. Fidelis had not idled this time away. He contacted – with success – the Third Order Congregation of the American sisters of Mount Carmel situated in Louisiana. They started later a school and a hospital in Dumaguete City. Fr. Fidelis kept close contact with his protegees. In 1964, the Sisters of Julie Postel came to the Philippines, where they started a hospital in Balintawak. It was then the second hospital between Bacolod and San Carlos, a distance of some 150 kilometers.
PASTORAL WORK
After a few years the CURSCILLO movement made its appearance, from abroad. It went on like wildfire. It turned out a disappointment. Three days of intensive brainwashing was not enough to bring any lasting changes. Religious knowledge was very low. Hence also religious fervor expressed itself often in devotional practices, but many times there was an altogether wrong picture of God. God was often seen as a taskmaster, ready to punish the slightest trespesses, somebody to be feared instead of loved or trusted. GABA was frequently used word when anything untoward happened. It meant more or less; serves him right. God punished him. The development in pastoral care was on the one side influenced by religion and made also a social impact on the pastoral care. The initial stages were at times confusing and tended sometimes to become bones of contention. Gradually, things became clearer, mutual understanding grew.
LANGUAGE
In Negros, the only language that could be used outside the greater settlements was Cebuano. Our first candidates came from the same area. At present, students from various places have been entering, and so the national language, a derivative from Tagalog, is becoming more common. In the first years Latin was a great help. Newcomers to the RP could say Holy Mass, escort processions, read sermons, and the seniors took care of weddings, baptisms and funerals, etc. The changes in the wake of Vatican II were gradual. First songs were translated from the English (before the main sources were Spanish), and gradually an entire collection of original visaya songs came into being. Church attendance increased considerably. Many male parishioners started to turn up.
The local language was easier for Dutchmen than for Americans, Irish or English. The build-up of the language was hard on all foreigners. I guess, but as far as pronunciation went, the Dutch certain assets. In a newcomer were to read aloud a Visayan sermon, most of it would be understood by his audience. Not so with the English speakers, e.g. Kasingkasing ni Jesus (Jesus would be : Geeso'es). An Englishman would come out with something like: keesingkeesing nie Djiezus).
A difficult sound, for the Dutch too, was the link word “NGA”. The white house =the house that (is) white = ang balay NGA puti. Samengetrokken: ang balang puti of ang putting balay.
Fancy having to pronounce that nasal sound at 14 stations of the Way of the Cross. We had to keep blowing our nose. A well known church song had the words: Harin nga yukaristiko samengetrokken: Haring yukaristiko which sound a little surprising to Dutch ears.
CULTURE
When we got stuck for a certain word, it was quite acceptable to ask the audience of someone could tell you the equivalent of a certain English word in the vernacular. You said 'thank you' (salamat) and continued. No bother at all.
I had not been in Escalante for very ong, when at a certain day i visited a barrio Elementary School. There had been no catechetical instruction for ages. The whole school was sent to the chapel. i tried to teach them how to make the sign of the cross, after explaining in primitive way what that meant. Facing the kids I used my left hand, so as not to confuse them while they would copy my gestures, and off we went:
Agtang (forehead) tiyan (belly) wala (left) too (right)
After doing that a couple of times, we added the proper words:
Sa ngalan sa Amahan (forehead signed) ug sa Anak (belly signed) ug sa Espiritu Santo (right and left). After repeating that some 10 times, I asked one of the boys if he could do it all by himself. He did not hesitate, but it proved more difficult than he had foreseen. What came out was this. “Sa ngalan sa Aman ug sa Espiritu Santo.” I asked, “hain man ang Anak?” (Where is the son child?). The whole group shouted in chorus: sa tiyan (in de buik). Hilarity among adults.
When misunderstandings arose or conflicts threatened people would turn to a male teacher who gave us daily instructions in the intricacies of the local language. In San Francisco, they would turn to the principal of our High School. At a certain occasion, some people asked him to go to one of the priests at the convent and ask if he would mind to try to change his conferere's mind about a certain decision. The principal answered: It's no use my asking, they all draw the same line at the convent.
HOSPITALITY
The abundance of it is overwhelming to us Westerners. On the other hand, the lack of it is understandable for Filipinos who visit Holland. Dutch hospitality is often little more than a cup of coffee and a biscuit. In the RP ordinary people but also priests and bishops would be offended if you did not appeal to their hospitality. One night, Fr. Vissers and myself arrived at Dumaguete past midnight. A trip by bus to the other end of the island had started well in time, but unforeseen troubles had delayed the arrival. The whole floor of the big room of the bishop's house was crowded with sleeping seminarians. In no time, we had something to drink and to eat. Beds were prepared. The next morning the bishop scolded us for not having alerted him at our arrival! Filipinos take that absolutely for granted, and thanks to god, the do not hesitate to take it for granted from us, too.
SURPRISES
The first week after our arrival in Escalante we used to say Mass early in the morning after one another. Conceleration was not allowed then. Every morning, wefound a large white she-dog on the altarsteps. She used to belong to the former Parish Priest, a Spanish Recolect. We dressed more or less the same as he must have done, but after a few days the dog stopped coming. Apparently, she did not recognize or take to our smell. A week or so later I discovered her in a shop near the convent. The owner had been a close acquaintance of the Spanish priest.
A sunday morning. A full half hour before Mass one of the altar boys or the sacristan used to ring the churchbell to call the people. The bells were hanging in the plaza before church and convent. The sound was made by moving (by hand) the clapper against the side of the bell. Two bells were hanging beside each other. It was arather monotonous sound, and it would have sounded much better if the bells had been hanging in a tower, but in the absence of a tower, this primitive way, had to do. About five minutes before the beginning of the Mass both bells were used to make a 'rhoeda', i.e. they were moved by hand to turn around their axes. It took some time to them into full swing and at the end it took again some time to stop them.
Ii had been sitting in the confessional hearing confessions. At five minutes before the hour I went outside to warn the sacristan that it was aout time. On the way from the confessional to the front door I met a little pig in the side aisle. I meant to kick the animal so as to get it out of the church, but then I was in for something. My slipper missed the pig, and flew into thee air. The pig ran out of the church, screaming its head off. People laughing about my losing my slipper which I had to retrieve a few meters further on. I had never known pigs could run that fast.
In San Francisco, we used to have a moneky,fastened by chain to a long horizontal bamboo pole. On a certain Sunday morning the money had got loose, and came to the church. After sitting in the windowsill for a while and look around he saw me and recognized me but he had never seen me dressed up in liturgical vestments. He jumped to the floor and started moving towards the middle aisle. There were a couple of dogs, lying near the pews of their owners. No sooner had they seen the monkey or they started barking like mad and tore after the poor beast. he was too quick for them, though, and escaped through the windown. It took only seconds but the noise, barking and screaming made it sound like a redskin attack in the wild west. (The words “to be continued” was indicated but it was never finished.)
VERSION 2B – History sent to Fr. Eddie Albino on the 18th of July 1997)
CARMEL IN THE PHILIPPINES
(By: Theodulf Vrakking)
The Carmelite foundation in the Republic of the Philippines did not come quite out of the blue. If my memory serves me well, a plan for foundation there was first broached in 1940 in one of our American Provinces. The Second World War interevened. Shortly after the War a young filipino, Fidelis (Ruben) Limcaco entered the Order in America (New York Province). After his studies in rome, he was ordained there in 1956. Back in the Philippines, he started moving heaven and earth, pulling all kind of strings to have the Carmelites open a mission in his native country.
In the aftermath of the same War, the Dutch Province had difficulties in sending new missionaries into the Carmelite mission in East Java (Indonesia). In 1957, two veterans of this mission happened to be on leave in Holland. Discussions between the Generalate in Rome and the Dutch Province induced the Dutch Provincial Chapter of 197 to open negotiations for a foundation in the Republic of the Philippines. Superior designate was Fr. Richard Vissers and as companions were assigned Fr. Viester and Fr. Vrakking. The latter was assigned on account of his English and his outspoken wish to work in the mission; Frs Vissers and Viester were men with troica, oriental experience.
In the meantime, Fr. Limcaco started contacting several authorities and bishops. In October 1957, Fr. Brocard Meyer (Provincial) and Fr. Richard vissers left by boat for the Republic to look for a possible foundation. it was decided from the start not to commit the Order to care for a Diocese of Prelature, but to look for parishes.
In the beginning of 1958, an agreement was reached with Bishop Epifanio surban of Dumaguete whose newly erected Diocese was mainly under staffed by a few secular priests, and several foreign religious (OFM, Augustinian Recolletos). The Bishop gave the Carmelites a free hand to visit the whole Diocese before a decision would be made. Fr. vissers, dyed-in-the-wool as he was, opted for two parishes, at the other end of the Diocese and island (Negors) far from the Bishop. This must have had its advanatages, but a disadvantage was there was little contact with the Filipino clergy. From Escalante town to vallehermose were no secular priests. The bishop agreed with the arrangement, as he could keep an eye on his own clergy. Early in 1958, things were settled: Fr. Vissers would become Parish Priest in Toboso, the parish of Escalante would be manned in September 1958. However, the Parish Priest of Escalante left in a huff right after Easter that year. A temporary Parish Priest was appointed, the later Msgr. Antonio Ferrerons. Fortunately, Frs. Viester and Vrakking were already on their way. Upon arrival in Manila, where they stayed with the MSC Fathers, they were met by Fr. Limcaco.
That same evenin they had a chance to visit Msgr. Epifanio Surban at the Paulistas. The learnt there that Fr. Vissers would be the parish priest in Toboso, Fr. Limcaco the parish priest in Escalante, Fr. Viester assistant in Central Danao, an outstation of Toboso. Fr. Vrakking would accompany Fr. Limcaco to Escalante. the assignments were to begin on May 31, 1958.
The week after their arrival in the capital, the 2 newly arrived Carmelites went to Negros. Fr. Viester went to Toboso to join Fr. Vissers in what we called 'Uncle Tom's Cabin'! Frs. Limcaco and Vrakking stayed in Central Danao, until May 24th. Frs. Viester and Vrakking then switched places until June 1st. The take-over waws too soon in so far as the 3 Dutch Fathers had no proper time to get acquainted with the local languae. This had its funny sides but also certain drawbacks as one will understand. The Monday after our arrival in Escalante, the temporary Parish Priest left after the midday meal.
After his departure, Fr. Viester, who was visiting, and Fr. Fidelis and Vrakking went to the Church, a 20th century Spanish building, sturdy enough, but neglected. On leaving the building Fr. Viester remarked, 'Terribilis est locus iste'. Compared to toboso, though, it was a Cathedral. The church in Toboso was open at all sides (except in the sanctuary) for goats, dogs and such like. About a meter from the floor, there was akind of walling (1½ meter high) of flattened corrugated iron. The holy water spouts were regular emptied by the neighbor's horse. (To be continued promised Fr. Teodulf Vrakking but it was never finished...)
Chronological Events
1957 – Provincial Brocardus Meyer together with Richard Vissers came to the Philippines upon the invitation of Bishop Epifanio Surban, Local Ordinary of Dumaguete.
1957 – Foundation of Father Urios High School in San Francisco, Agusan del Sur. The Missionaries of Sacred Heart (MSC) turned this over to the Carmelites.
1958 March 15 – Founding Day of Philippine Carmel with Richard Vissers becoming the First Commissary Provincial
1961 – Mount Carmel College, Escalante started its operation.
1961 – Father Urios High School of Prosperidad was opened by the Carmelites.
1964 – East Negros Academy of Toboso, Escalante started its operation.
1967 – Mount Carmel College High School of Rosario, Agusan del Sur started its operation.
1969 - Looban Carmel
1974-1976 - Fairview Carmel
1976-1977 - Pasong Tamo Carmel
1978-1980 - San Bartolome Carmel
1982 - Sta Mesa Carmel
1983 – Parish of Toboso was turned over to the Diocese of San Carlos together with East Negros Academy
1988 - Binan Carmel
1992 – Construction of Titus Brandsma Center started. At its early stage, it functions as Seminar House and Retreat House. Later on it was converted as the Student Friary.
1994 October 15 – Groundbreaking of New Teresa of Avila Building
1995 November 12 – Jaime Cardinal Sin blessed the newly finished Teresa of Avila Building that houses also the Institute of Formation and Religious Studies (IFRS)
1957 – Foundation of Father Urios High School in San Francisco, Agusan del Sur. The Missionaries of Sacred Heart (MSC) turned this over to the Carmelites.
1958 March 15 – Founding Day of Philippine Carmel with Richard Vissers becoming the First Commissary Provincial
1961 – Mount Carmel College, Escalante started its operation.
1961 – Father Urios High School of Prosperidad was opened by the Carmelites.
1964 – East Negros Academy of Toboso, Escalante started its operation.
1967 – Mount Carmel College High School of Rosario, Agusan del Sur started its operation.
1969 - Looban Carmel
1974-1976 - Fairview Carmel
1976-1977 - Pasong Tamo Carmel
1978-1980 - San Bartolome Carmel
1982 - Sta Mesa Carmel
1983 – Parish of Toboso was turned over to the Diocese of San Carlos together with East Negros Academy
1988 - Binan Carmel
1992 – Construction of Titus Brandsma Center started. At its early stage, it functions as Seminar House and Retreat House. Later on it was converted as the Student Friary.
1994 October 15 – Groundbreaking of New Teresa of Avila Building
1995 November 12 – Jaime Cardinal Sin blessed the newly finished Teresa of Avila Building that houses also the Institute of Formation and Religious Studies (IFRS)
VERSION IN THE STATUTES
(This version is based on the History that appeared on the First Statutes of Carmel Philippines when it was a Commissariat under the Carmelite Province of the Netherlands)
Fr. Brocardus Meyer, Provincial of the Dutch Carmelite Province together with Fr. Richard Vissers journeyed in 1957 to the Philippines looking for possibilities to start the Order here and to assist the local Church.
There are also indications that the Order had planned a possible support Center in the Pacific Region in the event the Dutch Carmelites were forced to leave Indonesia.
Invitations were received from the dioceses of Sorsogon, Cebu, Tuguegarao and Dumaguete. A final choice was made to accept the most northern part of the Diocese of Dumaguete on Negros Island, the Vicariate of Toboso, comprising the parishes of Toboso and Escalante and the Chaplaincy f Central Danao in the Province of Negros Occidental.
On March 1958, the St. Anthony Parish in Toboso, Negros Occidental was taken over together with the Chaplaincy of Central Danao.
March 15, 1958 is considered the founding Day of Carmel Philippines. Fr. Richard Vissers became the first Commissary Provincial.
CARMELITE FAMILY IN THE PHILIPPINES
The Carmelite Family in the Philippines is a multi-cultural group. It counts among its family members, the Carmelite friars, who are solemn professed, and the student friars, who are simple professed. They are called the First Order, because "they were the first to be established."
The nuns, cloistered contemplatives who live in monasteries are called the Second Order, because they started as Religious Order later than the friars.
Lay-people, attracted to the Vision and Mission of Carmel, have joined hands and formed the so called Third Order of Carmel (TOC). They follow the basic pattern of life of the nuns and friars inserting a life of prayer and contemplation within their lives. They too accept pastoral assignments within their respective parishes.
A group of congregations felt so closely related in their spirituality with that of the friars that they requested for an affiliation to the Order, a concrete expression of closeness to the same sources of inspiration.
A relatively new development is the association of laypeople with the Order. The laity may become members of the local communities and participate in some activities. They are called Associates.
And finally, there are numerous people wearing scapular of Our Lady of Mount Carmel. All these group form together the Philippine Carmelite Family.
CARMELITES IN NEGROS
Escalante is the cradle of Philippine Carmel. In 1957, after a series of negotiations and visitations, the Dutch Carmel decided to accept the invitation and request of Bishop Epifanio Surban of the Diocese of Dumaguete and started its work in Northeast Negros.
Today after more than four decades, the Carmelites continue to serve the people through the pastoral care, school ministry, Lay Formation and BCC building, Media Education, Retreat work and Social Action.
Escalante City has a population of around 70,000 of which 85% are Catholic. The main source of income depends on the sugar industry and fisheries.
We have two Parishes: the Old town, (Old Escalante) and New Escalante (Balintawak). In line with the Vision Mission and Goals of the Commissariat and within the thrust of the Diocese we strongly promote the BCC/BEC program through the WESTO module. (Westo stands for Worship, Education, Services,Temporalities and Organisation) We are one with the mission of Jesus Christ and the Church: to be of service to the marginalized sectors of our society, empowering them towards the realization of the PCP II's vision of becoming the Church of the poor. We have tried to establish prayerful Christian communities where people can live in unity, in sharing and celebrating the victories and failures of life, where justice and righteousness will highly be regarded.
At the present in both parishes there are 120 BCC communities with their own set of leaders. Service programs like Health Care, organizing Farmers and Fishermen, promoting Justice and Peace are essential to establish BCC's. Other Organizations and movements which help in evangelizing the people are: The Apostolate of Prayer, Devotees of Our Lady of Fatima, the K of C, the Catholic Charismatic, the Youth, the Third Order of Carmel, CHRISFAM, CFC and Lay Ministers. Mount Carmel College with a population of 1000 students is an integral part of the Apostolate of the Carmelites.
The community also takes care of the postulancy formation program of the commissariat. The Carmelites in Agusan. On April 16, 1963,The Carmelites started their mission in Mindanao when they took over from the MSC, the Sacred Heart Parish in San Francisco, Agusan del Sur. It became the center of their pastoral activities and of their religious community life. It was one parish, until, in the late 1980's, Prosperidad and Rosario became independent parishes. Recently, Patin-ay, Prosperidad, was created an independent parish and turned over back to the Diocese of Butuan. These four parishes used to comprise the Carmelite District. From the beginning, education was considered an important part of the apostolate through its three high schools, Fr. Urios High School, Prosperidad; Mount Carmel High School, Rosario; and Mount Carmel College of San Francisco, Agusan del Sur.
A major concern was how to build a church, responsive to the signs of the times and how to unite different kinds of people coming from different islands and regions. Vatican II and the Mindanao-Sulu Pastoral Conferences gave a necessary push for more experimentation in the liturgy and for more participation of the laity, respectively.
During the Martial Law period the Carmelites participated actively in conscientization and awareness programs. They concentrated on sectoral organizations of farmers and plantation workers. Community programs and services like Cooperatives, Community Based Health, Justice and Peace were also promoted by the parish and its staff.
At present, the various parish programs, services and apostolates are implemented within the context of the Basic Christian Community or the Gagmay'ng Kristohanong Katilingban (GKK). There are now 133 GKK's in the Carmelite District being coordinated by their respective Parish Pastoral Councils. The GKK's are divided into districts. They are further subdivided into the basic units of family groupings. All its activities are implemented through the committees of WESTO ( Worship, Education, Services, Temporalities and Organizing). Special attention within the GKK's is given to the youth who have their own organization (KKK).
CARMELITES IN METRO MANILA (Teresa of Avila Community)
The Teresa of Avila Community is located on the boundary of New Manila and Cubao in Quezon City. The whole Carmelite area comprises the Titus Brandsma Center (for seminars, workshops, conferences, retreats, and symposia), the two houses (Elisha and Elijah communities) for the simple professed friars who study theology, and the Teresa of Avila building. This houses the Institute of Formation and Religious Studies (IFRS) which occupies the two lower floors and a small part of the third floor, and the Carmelite community which resides on the third and fourth floors.
The ground-breaking ceremony took place on the feast day of Teresa of Avila, Oct. 15, 1994 and the IFRS started operations one year later. The IFRS was blessed by Jaime Cardinal Sin on November 12,1995. In April 1996, the last Carmelite moved from Paco to this building.
The services given by the community are on two levels. One level provides services to the Carmelite friars and associates (secretariat, procure, accomodation, leadership and formation). The other serves directly people and groups in Metro Manila in line with the Carmelite Vision, Mission and Goals (tasks in cause-oriented groups, teaching, Titus Brandsma Center offering accomodation for seminars, symposia, etc., spirituality courses, mass media activities and pastoral assistance).
The center for spirituality, an institute for study and research of spirituality on a scientific level, is now being developed and will be Carmel's gift to Asia.
Other activities undertaken are: YCPF (for the financial support of seminarians and student friars, FIDoC (for the supply of magazines and books to the Philippine Documentation Center in Holland).
Unlike other Carmelite communities, the Teresa community has a wide variety of tasks. It is therefore a challenge to build community in this diversity. The Carmelite Rule and Constitutions, the Statutes and the Vision, Mission and Goals contribute greatly to make the Teresa community a lively and in the same time a homogeneous community.
THE CARMELITES IN CEBU: COLLEGE SEMINARY
The Carmelite college seminary is graced every year with a number of candidates for Carmelite life as priest or brothers. The first stage is crucial. It is the moment when a candidate starts opening up to guidance in his discernment. This guidance comes from the rich Carmelite tradition, the signs of the times, and ultimately, from the Holy Spirit.
The primary goal of the Carmelite college formation is to form candidates to become mature and responsible Christians, able to appreciate religious life as a possible option for the future. In particular, the program aims to develop the candidate's sense of belonging, teamworking and a healthy attitude towards authority. It promotes logical and critical thinking, the ability to comprehend and articulate ideas. The seminarian will learn to understand himself and to put this in words and concepts. It wants to develop a feeling for the poor and the ability to live with them. The program desires to develop openess and interest in spiritual growth and a personal relationship with God.
There are five areas of concern: Academics, Spirituality, Community Life, Pastoral and Psycho-spiritual development. Activities are planned within a particular area of concern according to the needs of each year level. Prayers, Eucharist, recollection, sport, classes are among the regular activities. Academic studies are taken at the university.
The Carmelite college seminary is situated in the heart of the Philippines, in Cebu City. The rich catholic Tradition here helps in developing a religious atmosphere. This seminary is situated in a neighborhood of mostly working class people. These people give their moral, spiritual and material support to the seminary. Some neighbors feel inspired by Carmel and are organized as a Carmelite Lay Community and Carmel Youth. Their presence gives a special color and flavor to certain seminary activities.
We pray and hope that more and more young people will join the Carmelite Order as brother or priest.
THE CARMELITE SCHOOLS IN THE PHILIPPINES: A MINISTRY OF LOVE
The Dutch Carmelite Friars who arrived in Negros Occidental in 1958 started the Carmelite presence in the Philippines. Education ministry is a major apostolate of the Order of Carmelites. Back in the Netherlands, the Carmelites were known to be educators and administrators of educational colleges and institutions.
The Carmelite School System in the Philippines (CSSP) has four member schools: one in Negros and 3 in Agusan. The CSSP envisions a Philippine society that is free, just, democratic and humane. It will strive to work for total human development based on Christian principles and values. Christian Formation is the core of the curriculum.
Mount Carmel College (formerly Mount Carmel High School) in Escalante was founded in 1961 and East Negros Academy of Toboso in 1964 (which was given to the Diocese in 1983). Both schools are in the province of Negros Occidental. When the Carmelites opened the Agusan Mission in 1963, Mount Carmel College of San Francisco (formerly Father Urios High School) founded in 1957 by the MSC Fathers, was bought by the Carmelites; Fr. Urios High School of Prosperidad was opened in 1961. Mount Carmel High School of Rosario was founded in 1967.
True to its mission statement, the Carmelite Schools in the Philippines cater to the Middle class and less privileged members of society. Also, the setting and location of our schools are in the rural-urban centers, both in Negros Occidental and Agusan del Sur. The population of the schools is in the medium size (an average of 750 pupils and students for our two colleges, 300 for our two secondary schools).
The CSSP pursues a Quality, Relevant and Respective Education which is characterized by our very own Carmelite vision and mission. The CSSP education finds realization through the following areas: Instruction, Community Extension, Research Work, Leadership-Management and Productivity.
To date, the CSSP is administered by Filipino Carmelite Friars with assistance of religious Sisters SFIC (Franciscan Sisters of the Immaculate Conception), MSM (Missionary Sisters of Mary) and lay partners.
THE CARMELITE MEDIA MINISTRY
Today, media, and communication technologies are effectively used to forward the agenda of globalization. They affect all aspects of our human activity. Space is becoming narrow and limited. Values of consumerism, liberalism, and pragmatism erode the people's sense of values and uproot them from their culture. The "virtual reality" that the media promotes is weakening the people's grasp of their situation and blurs their vision of the future. It attempts is be a substitute for what is real.
The Carmelites recognize the pastoral value of focussing efforts among the media operators in their ethical and spiritual formation and among the key leaders of parishes and communities in their critical formation in relation to media and communication as key agents of change.
The ministry envisions the formation of collective awareness on the potentials and use of media and communications for local community development towards an active participation and re-appropriation of people's own culture; a creation of an open space for people to become critically aware, to articulate and own or reject the values and meanings as portrayed by media.
In the light of this, it is a mandate to advance the role of media and communication in all aspects of the local community life via the formation of key leaders; to create, provide venues and support for people who are affected by media; and to guide and shape the orientation of media operators in line with the vision.
This became concrete when the Carmelites put up the Titus Brandsma Center (TBC) in 1992. Within the auspices of TBC, Titus Brandsma Media Program developed. It embarked as a resource and service center which offers activities in support to the media practitioners and their audiences to enable them to become creative players and builders of community; conduct studies on media issues, and works with other media organizations to effect a better media environment. Among others, the Center also offers film-dialogue, retreat and recollections, and the Titus Brandsma Award, for relevant and truthful journalism. Just as Carmel life is a "constant search for the face of the living God," the search continues especially in the "margins" of the Church ministry the media and communications. It is a search where confrontation with new idols is inevitable.
CARMELITE NOVITIATE
It is the stage after postulancy. It is in the novitiate that religious life in the Carmelite Order begins. The purpose of the novitiate is to initiate candidates gradually into life in the Spirit according to the Carmelite Charism with a view to a first commitment through simple profession.
Novitiate is considered as a crucial stage in the formation process. This entails the process of growing into the community and its spirit, and initial understanding of the Carmelite Charism and Tradition in the context of the Philippine Commissariat's vision and mission and concrete needs.
In the Novitiate the candidate is led to a fundamental discernment of his vocation. It is desirable that the novice's experience is firmly anchored in the mystery of God. The novice does not limit himself to devotion or formal worship,but is encouraged to develop a contemplative attitude and is invited to strengthen his vocation, his apostolic zeal, his faith, his hope and his charity.
The duration of the novitiate is one year. It can be extended for up to two years if necessary. Integral dimesions of the whole novitiate program are given stress namely; Community/Fraternal life, Spiritual/prayer life, Carmelite Studies, Pastoral immersion, Studies on the Fundamentals of Christian Life/Theology of Religious Life. In collaboration with other religious congregations (men and women) a common program for studies and pastoral exposure has been established. This program, named EXODUS, is also aimed at deepening the vocation of the candidates through community building among themselves as men and women candidates. It aims at deepening their understanding of discipleship in the church.
The whole novitiate formation, takes place in the reflective environment found at "Spring of Carmel" #22 Anahaw St., Gloria III Subdivision, Q.C.
CARMELITE POST-NOVITIATE FORMATION
Initial formation is defined " as all of the growth processes up to the moment when a person is sent to full-time apostolic ministry."
The brothers in the post-novitiate formation are simple professed Carmelite friars and commonly called student friars. They are primarily undergoing theological formation for at least four years that leads to a more definite integration with the Order.
During this stage, environment, experiences and the principles of their formation are designed to help them become Filipino Carmelite brothers and priests; rooted in the treasures of life and history of our people, nourished by the prophetic and contemplative tradition of Carmel, and able to fully share in the mission of Christ to the Church and to humanity - especially the poor.
The post-novitiate formation adopts the principle of integration of theory and practice. It is the belief of the brothers in Carmel that formation can only lead towards authenticity if it comes from reality, and if a person can articulate his search for meaning in life and see his development. In so doing, the students are studying in the Inter Congregational Theological Center (ICTC), an alternative theological school consortium participated in by four congregations and really convinced that theological formation has to be rooted in a spirituality that is both critical and arising from solidarity with the poor and the oppressed.
The students together with formators live for two years in the formation center in New Manila in order to strengthen their community spirit. They do the household chores together, pray together and try to view the world and life through the eyes of the poor, and through the eyes of God. Moreover, it is also a way to develop their feeling of identification with the poor. Therefore they live in a rented house for a period of time in an urban poor community.
The contemplative dimension of Carmelite charism constantly challenges the students to open themselves to God and gradually transform their lives to make them willing to serve and embrace the hopes and aspirations of the people.
After at least four years the student friars can apply for the perpetual or the so called solemn profession.
THE ASSOCIATES
Associates are laywomen and laymen, - single or married - who are committed to incarnate and live out the Carmel Charism, Tradition and Rule in the context of the Philippine situation. They are closely identified with the way of life, spirituality and apostolate of the Carmelite Order. In fact, they are considered full members of the local communities of friars in Manila, Negros, Cebu, and Mindanao. Associates come from different back-grounds and social strata of society. They participate together with the friars in local community building, pastoral work and spiritual development.
CHARACTER OF ASSOCIATESHIP.
Associates are non juridical members of the local community and of the Philippine Commisariat. They are motivated by the Christian Faith, inspired by Elijah, Mary and the Carmelite Saints. Associates are active participants in the struggle for justice, peace, genuine freedom, integrity of creation and the fullness of life.
STAGES OF ASSOCIATESHIP.
ACQUAINTANCE. Period of orientation to and experience with the Philippine Commisariat and its Associate program. Integration in the local community through participation in liturgies, celebrations, social evenings and others. Durarion of this stage is 6 months 1 year.
CANDIDACY. Participation in meetings of the Local Community. Initial Formation through studies of Carmelite History, Lives of the Carmelite models, Carmel Spirituality, the Rule, Social Teachings of the Church, Philippine History, its present situation and the Filipino's aspirations for change. Important in this period is to get first hand experience of the life of the very poor in Philippine society through an exposure program. Duration of this period is at least 1 year.
FULL MEMBERSHIP. After the period of candidacy, an evaluation with the formator and the community is held. He/she may then be invited as a full member. After approval, the candidate will be accepted in a formal rite in which he/she expresses his/her commitment to the Order. The new member, in the presence of the local community, signs an agreement which outlines the member's rights and duties. Ongoing formation is done together with the friars.
THE CARMELITE NUNS
The enclosed nuns in our Order, traditionally called the Second Order, play a vital part in the life of Carmel. It was under the generalate of Blessed John Soreth that Carmelite Nuns officially came into being in 1452, although women had been living the Carmelite way of life for many years before that. They spread rapidly especially in France through the life and work of Blessed Frances d'Amboise. The Carmelite Nuns and indeed the whole Order received new impetus and great grace through the revisioning work of St. Teresa of Avila.
The Carmelites of the Ancient Observance have seven monasteries of women in the Philippines. Spanish Sisters from Madrid came to Dumaguete in 1958; sisters from Seville arrived in 1966 and opened a house in Guiguinto (Bulacan). These two communities branched out to five other places: Cabanatuan (1984), Roxas (1990), Burgos (Pangasinan, 1993) and Tanay and Tarlac, (2001). The Discalced Nuns are well established in the Philippines. Starting in Jaro in 1923, they now have 23 communities.
All Carmelites, men and women, are based on the rule of Saint Albert, written about 1210. The Carmelite Nuns follow a purely contemplative way of life. The day evolves around the seven liturgical hours and Eucharist. They devote one hour each in the morning and in the afternoon to meditation. Recreation is held after lunch and supper. Otherwise silence is observed. People ask for their prayers and come for advice and guidance. Most monasteries have also the Third Order Chapters.
Fr. Brocardus Meyer, Provincial of the Dutch Carmelite Province together with Fr. Richard Vissers journeyed in 1957 to the Philippines looking for possibilities to start the Order here and to assist the local Church.
There are also indications that the Order had planned a possible support Center in the Pacific Region in the event the Dutch Carmelites were forced to leave Indonesia.
Invitations were received from the dioceses of Sorsogon, Cebu, Tuguegarao and Dumaguete. A final choice was made to accept the most northern part of the Diocese of Dumaguete on Negros Island, the Vicariate of Toboso, comprising the parishes of Toboso and Escalante and the Chaplaincy f Central Danao in the Province of Negros Occidental.
On March 1958, the St. Anthony Parish in Toboso, Negros Occidental was taken over together with the Chaplaincy of Central Danao.
March 15, 1958 is considered the founding Day of Carmel Philippines. Fr. Richard Vissers became the first Commissary Provincial.
CARMELITE FAMILY IN THE PHILIPPINES
The Carmelite Family in the Philippines is a multi-cultural group. It counts among its family members, the Carmelite friars, who are solemn professed, and the student friars, who are simple professed. They are called the First Order, because "they were the first to be established."
The nuns, cloistered contemplatives who live in monasteries are called the Second Order, because they started as Religious Order later than the friars.
Lay-people, attracted to the Vision and Mission of Carmel, have joined hands and formed the so called Third Order of Carmel (TOC). They follow the basic pattern of life of the nuns and friars inserting a life of prayer and contemplation within their lives. They too accept pastoral assignments within their respective parishes.
A group of congregations felt so closely related in their spirituality with that of the friars that they requested for an affiliation to the Order, a concrete expression of closeness to the same sources of inspiration.
A relatively new development is the association of laypeople with the Order. The laity may become members of the local communities and participate in some activities. They are called Associates.
And finally, there are numerous people wearing scapular of Our Lady of Mount Carmel. All these group form together the Philippine Carmelite Family.
CARMELITES IN NEGROS
Escalante is the cradle of Philippine Carmel. In 1957, after a series of negotiations and visitations, the Dutch Carmel decided to accept the invitation and request of Bishop Epifanio Surban of the Diocese of Dumaguete and started its work in Northeast Negros.
Today after more than four decades, the Carmelites continue to serve the people through the pastoral care, school ministry, Lay Formation and BCC building, Media Education, Retreat work and Social Action.
Escalante City has a population of around 70,000 of which 85% are Catholic. The main source of income depends on the sugar industry and fisheries.
We have two Parishes: the Old town, (Old Escalante) and New Escalante (Balintawak). In line with the Vision Mission and Goals of the Commissariat and within the thrust of the Diocese we strongly promote the BCC/BEC program through the WESTO module. (Westo stands for Worship, Education, Services,Temporalities and Organisation) We are one with the mission of Jesus Christ and the Church: to be of service to the marginalized sectors of our society, empowering them towards the realization of the PCP II's vision of becoming the Church of the poor. We have tried to establish prayerful Christian communities where people can live in unity, in sharing and celebrating the victories and failures of life, where justice and righteousness will highly be regarded.
At the present in both parishes there are 120 BCC communities with their own set of leaders. Service programs like Health Care, organizing Farmers and Fishermen, promoting Justice and Peace are essential to establish BCC's. Other Organizations and movements which help in evangelizing the people are: The Apostolate of Prayer, Devotees of Our Lady of Fatima, the K of C, the Catholic Charismatic, the Youth, the Third Order of Carmel, CHRISFAM, CFC and Lay Ministers. Mount Carmel College with a population of 1000 students is an integral part of the Apostolate of the Carmelites.
The community also takes care of the postulancy formation program of the commissariat. The Carmelites in Agusan. On April 16, 1963,The Carmelites started their mission in Mindanao when they took over from the MSC, the Sacred Heart Parish in San Francisco, Agusan del Sur. It became the center of their pastoral activities and of their religious community life. It was one parish, until, in the late 1980's, Prosperidad and Rosario became independent parishes. Recently, Patin-ay, Prosperidad, was created an independent parish and turned over back to the Diocese of Butuan. These four parishes used to comprise the Carmelite District. From the beginning, education was considered an important part of the apostolate through its three high schools, Fr. Urios High School, Prosperidad; Mount Carmel High School, Rosario; and Mount Carmel College of San Francisco, Agusan del Sur.
A major concern was how to build a church, responsive to the signs of the times and how to unite different kinds of people coming from different islands and regions. Vatican II and the Mindanao-Sulu Pastoral Conferences gave a necessary push for more experimentation in the liturgy and for more participation of the laity, respectively.
During the Martial Law period the Carmelites participated actively in conscientization and awareness programs. They concentrated on sectoral organizations of farmers and plantation workers. Community programs and services like Cooperatives, Community Based Health, Justice and Peace were also promoted by the parish and its staff.
At present, the various parish programs, services and apostolates are implemented within the context of the Basic Christian Community or the Gagmay'ng Kristohanong Katilingban (GKK). There are now 133 GKK's in the Carmelite District being coordinated by their respective Parish Pastoral Councils. The GKK's are divided into districts. They are further subdivided into the basic units of family groupings. All its activities are implemented through the committees of WESTO ( Worship, Education, Services, Temporalities and Organizing). Special attention within the GKK's is given to the youth who have their own organization (KKK).
CARMELITES IN METRO MANILA (Teresa of Avila Community)
The Teresa of Avila Community is located on the boundary of New Manila and Cubao in Quezon City. The whole Carmelite area comprises the Titus Brandsma Center (for seminars, workshops, conferences, retreats, and symposia), the two houses (Elisha and Elijah communities) for the simple professed friars who study theology, and the Teresa of Avila building. This houses the Institute of Formation and Religious Studies (IFRS) which occupies the two lower floors and a small part of the third floor, and the Carmelite community which resides on the third and fourth floors.
The ground-breaking ceremony took place on the feast day of Teresa of Avila, Oct. 15, 1994 and the IFRS started operations one year later. The IFRS was blessed by Jaime Cardinal Sin on November 12,1995. In April 1996, the last Carmelite moved from Paco to this building.
The services given by the community are on two levels. One level provides services to the Carmelite friars and associates (secretariat, procure, accomodation, leadership and formation). The other serves directly people and groups in Metro Manila in line with the Carmelite Vision, Mission and Goals (tasks in cause-oriented groups, teaching, Titus Brandsma Center offering accomodation for seminars, symposia, etc., spirituality courses, mass media activities and pastoral assistance).
The center for spirituality, an institute for study and research of spirituality on a scientific level, is now being developed and will be Carmel's gift to Asia.
Other activities undertaken are: YCPF (for the financial support of seminarians and student friars, FIDoC (for the supply of magazines and books to the Philippine Documentation Center in Holland).
Unlike other Carmelite communities, the Teresa community has a wide variety of tasks. It is therefore a challenge to build community in this diversity. The Carmelite Rule and Constitutions, the Statutes and the Vision, Mission and Goals contribute greatly to make the Teresa community a lively and in the same time a homogeneous community.
THE CARMELITES IN CEBU: COLLEGE SEMINARY
The Carmelite college seminary is graced every year with a number of candidates for Carmelite life as priest or brothers. The first stage is crucial. It is the moment when a candidate starts opening up to guidance in his discernment. This guidance comes from the rich Carmelite tradition, the signs of the times, and ultimately, from the Holy Spirit.
The primary goal of the Carmelite college formation is to form candidates to become mature and responsible Christians, able to appreciate religious life as a possible option for the future. In particular, the program aims to develop the candidate's sense of belonging, teamworking and a healthy attitude towards authority. It promotes logical and critical thinking, the ability to comprehend and articulate ideas. The seminarian will learn to understand himself and to put this in words and concepts. It wants to develop a feeling for the poor and the ability to live with them. The program desires to develop openess and interest in spiritual growth and a personal relationship with God.
There are five areas of concern: Academics, Spirituality, Community Life, Pastoral and Psycho-spiritual development. Activities are planned within a particular area of concern according to the needs of each year level. Prayers, Eucharist, recollection, sport, classes are among the regular activities. Academic studies are taken at the university.
The Carmelite college seminary is situated in the heart of the Philippines, in Cebu City. The rich catholic Tradition here helps in developing a religious atmosphere. This seminary is situated in a neighborhood of mostly working class people. These people give their moral, spiritual and material support to the seminary. Some neighbors feel inspired by Carmel and are organized as a Carmelite Lay Community and Carmel Youth. Their presence gives a special color and flavor to certain seminary activities.
We pray and hope that more and more young people will join the Carmelite Order as brother or priest.
THE CARMELITE SCHOOLS IN THE PHILIPPINES: A MINISTRY OF LOVE
The Dutch Carmelite Friars who arrived in Negros Occidental in 1958 started the Carmelite presence in the Philippines. Education ministry is a major apostolate of the Order of Carmelites. Back in the Netherlands, the Carmelites were known to be educators and administrators of educational colleges and institutions.
The Carmelite School System in the Philippines (CSSP) has four member schools: one in Negros and 3 in Agusan. The CSSP envisions a Philippine society that is free, just, democratic and humane. It will strive to work for total human development based on Christian principles and values. Christian Formation is the core of the curriculum.
Mount Carmel College (formerly Mount Carmel High School) in Escalante was founded in 1961 and East Negros Academy of Toboso in 1964 (which was given to the Diocese in 1983). Both schools are in the province of Negros Occidental. When the Carmelites opened the Agusan Mission in 1963, Mount Carmel College of San Francisco (formerly Father Urios High School) founded in 1957 by the MSC Fathers, was bought by the Carmelites; Fr. Urios High School of Prosperidad was opened in 1961. Mount Carmel High School of Rosario was founded in 1967.
True to its mission statement, the Carmelite Schools in the Philippines cater to the Middle class and less privileged members of society. Also, the setting and location of our schools are in the rural-urban centers, both in Negros Occidental and Agusan del Sur. The population of the schools is in the medium size (an average of 750 pupils and students for our two colleges, 300 for our two secondary schools).
The CSSP pursues a Quality, Relevant and Respective Education which is characterized by our very own Carmelite vision and mission. The CSSP education finds realization through the following areas: Instruction, Community Extension, Research Work, Leadership-Management and Productivity.
To date, the CSSP is administered by Filipino Carmelite Friars with assistance of religious Sisters SFIC (Franciscan Sisters of the Immaculate Conception), MSM (Missionary Sisters of Mary) and lay partners.
THE CARMELITE MEDIA MINISTRY
Today, media, and communication technologies are effectively used to forward the agenda of globalization. They affect all aspects of our human activity. Space is becoming narrow and limited. Values of consumerism, liberalism, and pragmatism erode the people's sense of values and uproot them from their culture. The "virtual reality" that the media promotes is weakening the people's grasp of their situation and blurs their vision of the future. It attempts is be a substitute for what is real.
The Carmelites recognize the pastoral value of focussing efforts among the media operators in their ethical and spiritual formation and among the key leaders of parishes and communities in their critical formation in relation to media and communication as key agents of change.
The ministry envisions the formation of collective awareness on the potentials and use of media and communications for local community development towards an active participation and re-appropriation of people's own culture; a creation of an open space for people to become critically aware, to articulate and own or reject the values and meanings as portrayed by media.
In the light of this, it is a mandate to advance the role of media and communication in all aspects of the local community life via the formation of key leaders; to create, provide venues and support for people who are affected by media; and to guide and shape the orientation of media operators in line with the vision.
This became concrete when the Carmelites put up the Titus Brandsma Center (TBC) in 1992. Within the auspices of TBC, Titus Brandsma Media Program developed. It embarked as a resource and service center which offers activities in support to the media practitioners and their audiences to enable them to become creative players and builders of community; conduct studies on media issues, and works with other media organizations to effect a better media environment. Among others, the Center also offers film-dialogue, retreat and recollections, and the Titus Brandsma Award, for relevant and truthful journalism. Just as Carmel life is a "constant search for the face of the living God," the search continues especially in the "margins" of the Church ministry the media and communications. It is a search where confrontation with new idols is inevitable.
CARMELITE NOVITIATE
It is the stage after postulancy. It is in the novitiate that religious life in the Carmelite Order begins. The purpose of the novitiate is to initiate candidates gradually into life in the Spirit according to the Carmelite Charism with a view to a first commitment through simple profession.
Novitiate is considered as a crucial stage in the formation process. This entails the process of growing into the community and its spirit, and initial understanding of the Carmelite Charism and Tradition in the context of the Philippine Commissariat's vision and mission and concrete needs.
In the Novitiate the candidate is led to a fundamental discernment of his vocation. It is desirable that the novice's experience is firmly anchored in the mystery of God. The novice does not limit himself to devotion or formal worship,but is encouraged to develop a contemplative attitude and is invited to strengthen his vocation, his apostolic zeal, his faith, his hope and his charity.
The duration of the novitiate is one year. It can be extended for up to two years if necessary. Integral dimesions of the whole novitiate program are given stress namely; Community/Fraternal life, Spiritual/prayer life, Carmelite Studies, Pastoral immersion, Studies on the Fundamentals of Christian Life/Theology of Religious Life. In collaboration with other religious congregations (men and women) a common program for studies and pastoral exposure has been established. This program, named EXODUS, is also aimed at deepening the vocation of the candidates through community building among themselves as men and women candidates. It aims at deepening their understanding of discipleship in the church.
The whole novitiate formation, takes place in the reflective environment found at "Spring of Carmel" #22 Anahaw St., Gloria III Subdivision, Q.C.
CARMELITE POST-NOVITIATE FORMATION
Initial formation is defined " as all of the growth processes up to the moment when a person is sent to full-time apostolic ministry."
The brothers in the post-novitiate formation are simple professed Carmelite friars and commonly called student friars. They are primarily undergoing theological formation for at least four years that leads to a more definite integration with the Order.
During this stage, environment, experiences and the principles of their formation are designed to help them become Filipino Carmelite brothers and priests; rooted in the treasures of life and history of our people, nourished by the prophetic and contemplative tradition of Carmel, and able to fully share in the mission of Christ to the Church and to humanity - especially the poor.
The post-novitiate formation adopts the principle of integration of theory and practice. It is the belief of the brothers in Carmel that formation can only lead towards authenticity if it comes from reality, and if a person can articulate his search for meaning in life and see his development. In so doing, the students are studying in the Inter Congregational Theological Center (ICTC), an alternative theological school consortium participated in by four congregations and really convinced that theological formation has to be rooted in a spirituality that is both critical and arising from solidarity with the poor and the oppressed.
The students together with formators live for two years in the formation center in New Manila in order to strengthen their community spirit. They do the household chores together, pray together and try to view the world and life through the eyes of the poor, and through the eyes of God. Moreover, it is also a way to develop their feeling of identification with the poor. Therefore they live in a rented house for a period of time in an urban poor community.
The contemplative dimension of Carmelite charism constantly challenges the students to open themselves to God and gradually transform their lives to make them willing to serve and embrace the hopes and aspirations of the people.
After at least four years the student friars can apply for the perpetual or the so called solemn profession.
THE ASSOCIATES
Associates are laywomen and laymen, - single or married - who are committed to incarnate and live out the Carmel Charism, Tradition and Rule in the context of the Philippine situation. They are closely identified with the way of life, spirituality and apostolate of the Carmelite Order. In fact, they are considered full members of the local communities of friars in Manila, Negros, Cebu, and Mindanao. Associates come from different back-grounds and social strata of society. They participate together with the friars in local community building, pastoral work and spiritual development.
CHARACTER OF ASSOCIATESHIP.
Associates are non juridical members of the local community and of the Philippine Commisariat. They are motivated by the Christian Faith, inspired by Elijah, Mary and the Carmelite Saints. Associates are active participants in the struggle for justice, peace, genuine freedom, integrity of creation and the fullness of life.
STAGES OF ASSOCIATESHIP.
ACQUAINTANCE. Period of orientation to and experience with the Philippine Commisariat and its Associate program. Integration in the local community through participation in liturgies, celebrations, social evenings and others. Durarion of this stage is 6 months 1 year.
CANDIDACY. Participation in meetings of the Local Community. Initial Formation through studies of Carmelite History, Lives of the Carmelite models, Carmel Spirituality, the Rule, Social Teachings of the Church, Philippine History, its present situation and the Filipino's aspirations for change. Important in this period is to get first hand experience of the life of the very poor in Philippine society through an exposure program. Duration of this period is at least 1 year.
FULL MEMBERSHIP. After the period of candidacy, an evaluation with the formator and the community is held. He/she may then be invited as a full member. After approval, the candidate will be accepted in a formal rite in which he/she expresses his/her commitment to the Order. The new member, in the presence of the local community, signs an agreement which outlines the member's rights and duties. Ongoing formation is done together with the friars.
THE CARMELITE NUNS
The enclosed nuns in our Order, traditionally called the Second Order, play a vital part in the life of Carmel. It was under the generalate of Blessed John Soreth that Carmelite Nuns officially came into being in 1452, although women had been living the Carmelite way of life for many years before that. They spread rapidly especially in France through the life and work of Blessed Frances d'Amboise. The Carmelite Nuns and indeed the whole Order received new impetus and great grace through the revisioning work of St. Teresa of Avila.
The Carmelites of the Ancient Observance have seven monasteries of women in the Philippines. Spanish Sisters from Madrid came to Dumaguete in 1958; sisters from Seville arrived in 1966 and opened a house in Guiguinto (Bulacan). These two communities branched out to five other places: Cabanatuan (1984), Roxas (1990), Burgos (Pangasinan, 1993) and Tanay and Tarlac, (2001). The Discalced Nuns are well established in the Philippines. Starting in Jaro in 1923, they now have 23 communities.
All Carmelites, men and women, are based on the rule of Saint Albert, written about 1210. The Carmelite Nuns follow a purely contemplative way of life. The day evolves around the seven liturgical hours and Eucharist. They devote one hour each in the morning and in the afternoon to meditation. Recreation is held after lunch and supper. Otherwise silence is observed. People ask for their prayers and come for advice and guidance. Most monasteries have also the Third Order Chapters.
Subscribe to:
Posts (Atom)