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CHAIRMAN'S REPORT TO ROME
Paper delivered by
His Excellency Most Rev.
Leonardo Z. Legaspi, OP, DD
Chairman
Episcopal Commission on Catechesis and Catholic Education
of the Catholic Bishops’ Conference of the Philippines
Catechesis and Catholic Education in the Philippines:
The Reality in Context and the Strategic Response
_____________________________________________________
“God is opening before the Church the horizons
of a humanity more fully prepared for the sowing of
the Gospel.” This vision of a new and promising
horizon I see being fulfilled in Asia, where Jesus was
born and where Christianity began (Ecclesia in Asia
# 9, paragraph 8). This consoling word from His Holiness,
Pope John Paul II, enthused me to share with you the
Catechetical and Catholic Education landscape of the
Church in the Philippines today. In spite of our troubled
world situation and the less-than-rosy picture that
I shall outline before you, I feel confident that a
reality check is necessary, so that new life and vigor
can be infused in all of us in the challenging, evangelizing
mission of the church today.
I. The Reality in Context
Three most recent surveys or studies (2000-2001) serve
as directional compasses in charting a strategic response
to the problems, issues and challenges faced by Catholic
Education and the Catechetical Ministry in the Philippines
today. They shall be presented in succession, in providing
a bird’s eye-view of what I term “The Reality
in Context.”
A. Youth Study 2001.
This is a study conducted nationwide by NFO –
Trends for the Global Filipino Foundation, the Philippine
Province of the Society of Jesus and other entities.
It sought to profile the Filipino Youth at the beginning
of the 21st Century. The study covered home life, friends,
lifestyle, hobbies, sources and utilization of money,
media exposure, attitudes, beliefs and values. Via multi-stage
probability in sample selection, 1,420 interviews were
conducted with the youth, ranging from 7-21 years old.
The respondents where drawn from the urban and rural
settings; these are residents of three major geographical
divisions of the country and Metro Manila, the premier
and National Capital Region of the Philippines.
Respondents’ Socio-economic and Demographic Profile
The youth respondents are representative of what is
popularly known as A, B, C, D, E Socio-economic stratified
classes. Forty-seven percent (47%) are male, while fifty-three
percent (53%) are female. Twenty – eight (28%)
are out-of-school youth, four percent (4%) are married,
and seven percent (7%) are in the workforce –
involved as farmers, laborers, or craftsmen - to augment
the daily family income. If considered as the microcosm
of today’s Filipino youth, the profile raises
some revealing data for serious examination. For example,
almost one-third of today’s youth is out-of-school
(28%) for reasons one can surmise as socio-economic
in character. Poverty pushes the young to join the labor
force, give up schooling, or get involved in petty criminal
acts just to tide themselves over.
While the young are generally happy, sixty-two percent
(62%) are somewhat happy. Their degree of happiness
on a ten-point scale is 6.4. Only the AB classes seem
to be happiest (8 or higher).
A relative majority is concerned with becoming better
people, who are characteristically disciplined, patient,
industrious, friendly and vice-free (51% of males and
42% of females). Altering appearance to be more attractive
and becoming rich are poor second and third, respectively,
in the youth’s ranked preferences.
Professional careers attract the youth of NCR and
the upper middle class, gravitating towards managerial,
executive positions. Teaching is a popular aspiration
among many. Males are attracted to careers in the military
service, engineering, and medical sciences. Females
opt for the teaching and nursing professions. The downside
to this is the fact that twenty-five percent (25%) of
youth – respondents concede that their chances
are dim in terms of their educational aspirations.
The young are early risers. Twenty-five percent (25%)
are up by five a.m. Fifty percent (50%) are awake between
five and six in the morning. In effect, seventy-five
percent (75%) are up by six a.m. Majority have exercised
autonomy at an early age. Mothers have control over
those 13 – 15 years in age, but this dwindles
to zero over those who are 19 – 21 years old.
The Catholic Church membership is seen to decrease
in the next generation. Contrary to popular belief,
the Philippines may no longer be a nation of believers.
While a large majority (88%) still assert belief in
God/Supreme Being, a minority (42%) acknowledges the
existence of heaven and, much less, of hell (21%) and
the after life (21%). Church involvement among the youth
is low at eighteen percent (18%). If they do, they get
involved in the Music ministry (81%) and altar/mass
service (4%). Priests and nuns are trusted by seventy
to seventy-three percent (70%-73%) of the youth, but
as they grow in age, they become less trustful of priests
and nuns. Surprisingly, the upper class has relatively
low level of trust in priests and nuns even if the proportion
of believers in this sector is higher than the lower
classes. The Mindanao youth are less trustful of priests
and nuns.
By and large, the Filipino youth take pride in certain
Filipino qualities; they are seemingly lacking interest
in national concerns. Eighty-seven percent (87%) worry
over environmental problems. A quarter of the youth
(24%) are ashamed of politics and corruption in government,
the social climate, tardiness, the mañana habit,
crab mentality, etc. But given a choice, eighty-two
(82%) would still remain Filipinos, preferring it over
other nationalities.
The youth survey’s concluding statement profiles
the average Filipino youth as a myth in many aspects.
There are actually four defined worlds according to
economic levels:
- the upper class who have access to almost everything
(AB =1%)
- the middle class who own enough things to make life
sufficiently comfortable (C = 5%)
- the lower middle class who have enough access to
TV and radio and if they are lucky, a few other facilities
(D = 77%)
- the lower class whose homes are so barren, they
are lucky to have a radio (E = 17%)
The data also shows fluid progressions as the youth
grows older, ushering palpable changes in their behavior
and attitudes. For instance, something big happens when
they are 16 or thereabouts. At this age, they make great
leaps in their experimentations with life. By the time
they are 19, they have become cynical about government,
politics and life in general.
- It is encouraging to know that the youth weave dreams
about their future but, unfortunately, they do not
want to continue dreaming because their economic realities
put a wet blanket over their dreams and aspirations.
- Their activities are highly functional and are
lacking in variety, creativity, play or stimulation.
There is a lot of time to gab, eat and just hang around
even as they take on big responsibilities at home.
They wish, however, that they could have more time
for play and leisure.
Reading is not one of their passions. This habit has
not been inculcated at home or in school. Moreover,
there are very few interesting books to read at home
and in school. Libraries are nearby but they do not
contain the stuff that would interest the youth. The
encouraging statistic is that given interesting books,
the youth would be more inclined to read.
- Home and family serve as their refuge but do not
sufficiently offer the intellectual and emotional
support that they need. Parents, while acknowledged
to be good providers, are just equipped to deal with
their psychological needs. Parents lack education
and may not have the right priorities in life. As
such, the youth, especially the older ones, seek deeper
intimacies with their parents but end up frustrated.
Not that their parents do not care, they just do not
know how to address it. The youth say that their parents
do not even know how to handle the youth’s exuberance
when it comes to their love life. as a result, they
run to their friends or peers who they trust with
their deepest secrets. From their peers they learn
what is the latest and what should what should be
fun.
- They hang out with their “barkadas”
with whom they develop. We can imagine that there
is a lot of interaction and assimilation within the
groups. With the “barkada,” the youth
develop rituals, manner and ways of conducting or
even talking among themselves. It is almost like they
are part of a tribe.
- If lucky, the school serves as a surrogate home.
They like school not only for the academic merits
but also for the socialization that it provides. School
allows them to be with people of their age and to
listen to mentors who can help process their thoughts
and feelings. The importance of good teachers to shower
them the understanding and kindness that they seek
cannot be overemphasized.
- Media and technology are the other big things in
their life with TV and radio having the highest reach.
Technology is still a function of class, but the Internet
cafés mushrooming in our midst will democratize
their availability to the youth. Globalization will
happen faster in this generation as the world opens
up through media and technology. According to the
youth with the Internet, they can learn about anything.
- Sadly, national pride is not leveraged on substantive
facts as shown in the youth’s shallow knowledge
about history and the country’s heritage. They
are not well linked with the community that they are
in nor with social and political realities.
GO TO APPENDIX A (Youth Study
2001)
B. The Shape of Religious Education
in the Philippines Today
The Catholic Educational Association of the Philippines,
in partnership with the University of Sto. Tomas - Social
Research Center conducted an empirical and representative
survey of 1,173 member schools. The member schools surveyed
constitute roughly thirty-two percent (32.31%) of the
total number of member schools.
Salient features of the findings of the study appear
encouraging and affirming. These are favorable to Catholic
Education, but they reflect shadows upon closer scrutiny.
1. Goals of Education. The three top-ranking goals
are
- To foster in the students a stronger belief in
God (Rank #1; frequency of 1108)
- To cultivate in the students a sense of personal
relationship with Christ (Rank #2; frequency of 837)
- To nurture in the students a commitment to live
their personal lives in accordance with the principles
of Christian Morality ( Rank #3; frequency of 432)
- Promotion of social justice and active involvement
in parish and church affairs rank last among goals
and objectives. This is worrisome.
2. Religious Education Programs contain formal Vision-Mission
Statements (82.7%). This is a marked improvement when
compared to the 1979 survey’s obtained result
of 76.81%. In terms of formal plan, nine out of ten
respondent schools (91.3%) have one, which details objectives
to be pursued as well as means and resources needed
for their attainment.
3. Eighty-nine percent (89%) have established RE offices.
However, most of the offices are treated as one of the
academic departments, thus limiting the range of influence
RE brings to the formation of an environment that is
distinctively Catholic. In effect, RE mainly consists
in classroom instruction, formally conducted on a compulsory
basis. Nevertheless, time allotment is two (2) hours
of class per week in the elementary and secondary schools
and three (3) hours in the tertiary level.
4. Content of Religious Education. Jesus Christ, His
Life and Teachings, the Sacraments, and the Bible are
definitely covered in 95% of respondent schools. Topics
such as Death, Judgment and Eternity plus Original Sin
may be sacrificed by 30% of respondent schools if time
is running out. This will need depth review alongside
the Youth Study 2001, pertinent to the young’s
seeming unbelief of hell, heaven and the afterlife.
While 88% use the Catechism for Filipino Catholics,
70% use it with adaptations. Among users, 18.8% adhere
to the CFC approach consisting of inculturation, integration
and community-formation.
5. Agents of Religious Education. Survey findings show
that the baccalaureate degrees of the teachers are almost
equally divided into theology/religious education (49.2%)
and other fields of specialization (50.8%). While this
ratio is far below the 82.14% registered in the 1979
survey, 72.1% are graduate degree holders (masterate
or doctorate) in the field, a marked improvement from
the 21.74% recorded in the earlier survey.
The agents of Religious Education are satisfied (92.6%)
in the ministry, 38% of which are very satisfied. Ninety-five
percent (95.1%) view the administration as supportive.
In fact, 54.7% claim that the administration is very
supportive of Religious Education.
As role models, RE faculty are perceived as satisfactory
models when compared to others in the school setting.
Their degree of influence ranged from 98% to 99.5%.
6. Religious Education and its Influence. Students
perceive Religious Education as effective. Their rating
ranged as follows: 95% among college students; 97% among
respondent HS students; and 98% among elementary pupils.
The School environment was judged of considerable influence
in their religious formation. Among college students,
the school environment’s degree of much influence
is 64.2%, 71.6% among HS students, and 74% among elementary
pupils. This is lower than the aforecited degree of
influence of RE in the religious formation of the young.
The difference is approximated as between 24% to 30%.
Summarily, the status of RE in Catholic Schools today,
when analyzed vis-à-vis the Youth Study 2001,
reveals valuable data that Religious Education practitioners
can use in providing concrete interventions toward integral
faith formation in the young of the new century.
GO TO APPENDIX B (The Shape
of Religious Education in the Philippines Today)
C. National Survey on the Catechetical
Situation in the Pastoral Setting
The two-pronged National Catechetical Survey (2000)
was launched for two reasons:
- To evaluate the situation objectively in light
of the 1988-1989 Survey on the same subject;
- To plan appropriately for the future.
The partial returns constitute thirty – five
percent of a total of 2,242 questionnaires released
to the parishes.
1. General Situation in Respondent Parishes
In the respondent parishes, the over-all population
is pegged at 22.6 million, 18.1 million of which are
Catholics. The public school population is 5.2 million,
4.16 million of which are Catholic. Seventy –
five percent (75%) or 3.9 million are elementary pupils,
while 1.3 million or twenty-five percent (25%) are in
High School.
2. Catechetical Agents
Catechists in the public schools number 15,260, while
those in the pastoral setting are 5,726. Their number
is considerably small (20,986) compared to the student
population of 22.6 million.
The Catechetical agents’ profile show that 19,227
are lay catechists, the majority of which are Elementary
and High School graduates. Seventy – eight percent
(78%) of Grade School catechists and fifty – nine
percent (59%) of High School catechists are undergraduates.
In short, they have not earned college degrees. How
ready are they to meet the Catechetical challenge for
the new century?
3. Average Duration of Religious Instruction Per Week
Classes in the public elementary schools range from
thirty to ninety minutes per week (87.5%) and forty
to sixty minutes on the average (40.7%) in public high
schools.
4. Degree of Involvement of Local Catholic Schools
The involvement and/or participation of Catholic Schools
in the parish setting is minimal (25%). It is slightly
higher in the public school setting (31%). The high
percentage of no response (69% - parish statistic and
60% for public schools) is interesting and arresting.
On the other hand, this raises disturbing questions.
5. Areas Needing Attention
Among many, the Catechetical Ministry in the Parish
Setting is beset with myriad demands that are both material
and human. Resource mobilization becomes of paramount
concern to insure the missionary character of the Catechetical
Ministry. Reflected below is a list of areas needing
attention that were identified by the respondents. If
addressed, this could arrest drop – outs among
the ranks of professional, non-professional and volunteer
catechists:
- Funding _____________________________ 45.7%
- Recruitment __________________________ 42.5%
- Formation of Catechists _________________ 37.5%
- Catechetical Materials __________________ 30.9%
- Awareness of Parishioners _______________ 18.5%
- Relations with Public School Authorities ____ 6.8%
- Relations with Catholic School Authorities __ 4.8%
6. Catechetical / Instructional Needs
While it may be true that no teaching-learning tool
can replace on effective teacher, every catechist, besides
ongoing formation, needs a pool of catechetical materials
as aids in the teaching – learning process. The
following had been listed based on the frequency distribution
scale:
- Religion Textbook for learners _________ 44.9%
- AV equipment & programs_____________ 41.2%
- Activity Sheets for Students ___________ 35.5%
- References for Catechists ______________ 35.3%
- Lesson plans _______________________ 29.5%
- Syllabi _____________________________ 29.5%
Summarily, the partial data reveal an approximate realistic
picture of the catechetical situation in the Philippine
pastoral setting. Nationwide, some features of the landscape,
such as the following, pose points for deep reflection
and a challenge to the entire Christian Community:
- Large percentage of lay catechists
- Very high percentage of high school and elementary
graduates among lay catechists
- Inconvenient schedule is the main reason for non-attendance
at religion classes
- Forty minutes is the average duration of religious
instruction per week in public schools
- Inadequacy of teaching materials is the main difficulty
of catechists
- Funding, recruitment and formation of catechists,
and catechetical materials are areas needing immediate
attention.
- Textbooks and learning aids for student use are
major concerns.
- Degree of involvement of local Catholic Schools
in public schools, parish catechesis, and non-denominational
schools is worrisome
GO TO APPENDIX C (National
Survey on the Catechetical Situation in the Pastoral
Setting)
D. Survey Summation
Ten years after the Second Plenary Council of the Philippines
the Catholic Bishops’ Conference of the Philippines,
in the recently – concluded National Pastoral
Consultation on Church Renewal, identified nine priorities.
Most, if not all, have a direct bearing on Catechesis
and Catholic Education.
If Integral Faith Formation is top priority in the
Church of the Philippines, in-depth comparative analysis,
reflection and interpretation of these three survey
reports are in order. Since the latter two surveys are
focused on the RE and Catechetical landscape, data reveal
that religious education and catechetical instruction
are primarily, although not exclusively, school - based.
At this point, it is noteworthy to cite that only about
nine percent (9%) of catholic students are enrolled
in catholic schools. Where are the ninety - one percent
(91%)? Therefore, family and adult catechesis are alternatives
for depth exploration in the quest for integral evangelization
that will touch “all strata of humanity.”
It is premature to draw conclusions from the survey
findings, given the constraints posed by time and some
statistical limitations. However, a quick look at the
data can provide information that is vital in the generation
of a transformative curriculum that gives importance
to integral human development, service and human promotion,
and social transformation. Thus, faith - life - culture
integration is progressively achieved. A shift of focus,
worldview and priorities appears inevitable if we hope
to “breathe evangelization” in a Local Church
that is promotive of the Asian soul.
II. Strategic Response
Framed against the preceding survey reports, I noted
that the strategic plan prepared by the Episcopal Commission
on Catechesis and Catholic Education (ECCCE) concretely
serves as an immediate response to the challenges and
issues that surfaced through the said surveys / studies.
I shall now present this strategic plan in capsule form.
MAJOR PROGRAMS OF ECCCE
• The acronym NCDP stands for “National
Catechetical Directory of the Philippines”. This
is a book, which contains sets of theoretical principles,
doctrinal orientations, and practical guidelines on
all that pertains to the religious instructions and
catechetical apostolate in the Philippines.
The Episcopal Commission on Catechesis and Catholic
Education prepared it in the years 1979 – 83.
It was approved by the Vatican authorities in 1984 and
published in 1985.
After 15 years since its publication, this “Directory”
is being updated because of the many changes that have
taken place in all areas of life in the Philippines
particularly catechesis – and also to bring it
into line with the latest publications on the matter
issued by the competent Vatican authorities.
• The acronyms CFC and KPK stand for “Catechism
for Filipino Catholics” and “Katekismo para
sa mga Pilipinong Katoliko,” respectively. These
are the National Catechism in English and Filipino.
The former was completed and approved by the Vatican
Authorities in 1997, while the latter is its translation
into the national language and was published in the
year 2000.
After the Bible, and together with the Catechism of
the Catholic Church (CCC), this National Catechism is
the main source book for the preparation of Religion
textbooks and programs for the teaching of religion
in the Philippines.
Given the novelty of its approach and features, and
of much of its content, this book needs to be presented
to the catechists and religion teachers in order to
be properly utilized. This is achieved through the publication
of a “Companion to the CFC” Vol. II (Vol.
I has already been published), and the setting up of
a “Speakers’ Bureau” which is a pool
of resource persons available to conduct seminar / workshops
on the CFC / KPK throughout the country.
• EEMLC is an acronym which stands for “Essential
Elements of Minimum Learning Competencies in Religion.”
This is a set of specific guidelines concerning the
content of the programs of religious education in Elementary,
High School and College levels.
The purpose of these EEMLC in religious education is
to offer guidelines to the authors of Religion textbooks
concerning the minimum elements of the Catholic faith
in the areas of Doctrine, Morals and Worship to be included
in the religious education program for each level.
These same guidelines are also useful for school Administrators
and Religion teachers in evaluating teaching materials
for Religion classes as well as existing Religious Education
Programs.
The preparation of these EEMLC will entail considerable
consultation among experts in Catechesis and Education
to bring it on a par with a similar instrument prepared
by the Department of Education, Culture and Sports (DECS)
and the Commission on Higher Education (CHED) for all
other subjects taught in schools at the different levels.
The EEMLC will become operative only after it has been
formally approved by the Catholic Bishops’ Conference
of the Philippines.
• The Catechists’ Welfare and Development
is a very urgent necessity in the Philippines. In fact,
in spite of the fact that the Catechists are among the
most important agents in the Christian formation of
the People of God, especially children and youths, thy
are very poorly remunerated, and their specific training
is often inadequate.
The great majority of the catechists are volunteers
who sometimes receive only a transportation allowance.
As a first step toward improving the situation, ECCCE
and Catholic Educational Association of the Philippines
(CEAP) have decided to set up an organization called
“Phil-CARE Foundation” whose main purpose
is the development of catechists.
“Phil-CARE” stands for “Philippine
Catechists and Religion Educators” It is the joint
enterprise of the ECCCE and the CEAP and derives its
financial resources only from voluntary donations from
organizations and individuals. Phil-CARE will also extend
its assistance to Religion Teachers who volunteer to
teach Religion in the public schools and in the parish
setting where they find themselves in the same situation
as the volunteer catechists.
• Formation of Catechists and Religion Teachers
The proper intellectual and moral formation of Catechists
and Religion Teacher as well as their skill training,
is an essential part of their development and a very
urgent priority in the Philippines, for a very small
percentage of these categories of people have received
adequate academic and practical training for their ministry
as teachers of the faith.
As a first step in training a better formation of catechists
and religion Teachers, ECCCE and the CEAP have decided
to prepare an essential syllabus / program for their
formation.
The Catechists already have their CBFP (Catechists’
Basic Formation Program) since 1992. But this Program
needs to be revised and updated to bring it in line
with the content of the CFC and the changed situations
in the country. The RTBFM (Religion Teachers’
Basic Formation Manual) needs to be prepared. This manual
will spell out the required standardized content of
the formation of the Religion Teachers, which up to
now has been left to the individual institutions offering
such formation courses.
Such a standardized RTBFM will be of great help to
the universities and other learning institutions which
train the Religion Teachers and will ensure that all
those teaching religion in Catholic schools have the
required theoretical and practical formation.
• Relationship between ECCCE and other related
institutions, such as CEAP, Manila Archdiocesan and
Parochial Schools Association (MAPSA), (Manila) Archdiocesan
Catechetical Ministry (ACM), Diocesan Catechetical Offices
and Catechetical Training Centers, as well as DECS.
A smooth relationship between ECCCE and these institutions
/ offices, and a regular flow of information is indispensable
in view of the needed collaboration in the areas of
common concern.
• Catechetical Development in transparochial
communities and other settings
The religious formation of these organizations / communities
has so far been left to each individual group, and has
often been inadequate.
It has also been noted that many of these organizations
do not make use for their formation the National Catechism
and other resources prepared by the ECCCE. Better coordination
and a more systematic use of the officially approved
resource materials for the formation of adult Catholics
is necessary. This can be achieved trough proper coordination
with these organizations and the Bishops / priests in
charge.
• Advocacy
These concerns of ECCCE, CEAP and MAPSA which needs
to be brought to the knowledge of the nation in order
to give the correct and complete information, as well
as to enlist the necessary support for the different
activities undertaken.
To that effect, a regular flow of information fed to
the national and local media is to be promoted.
In parting, I wish to say that much more can be done,
once the survey reports have been fully analyzed and
properly reflected upon in silence and prayer. We, in
the ministry of Catechesis and Catholic Education, value
your patience and attentive listening. We are all partners
in the mission of integral evangelization. May the reign
and peace of our Lord dwell upon us always.
“… the Spirit is at the origin of the noble
ideas and undertakings
which benefit humanity on its journey through history.
‘The Spirit of God with marvelous foresight directs
the course
of the ages and renews the face of the earth.’”
(John Paul II, Redemptoris Missio, 1990)
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