Hundreds of years ago, when Spain
was occupying different areas in the Philippines, a revolt happened in the
Southern most part of the country – Zamboanga City. The garrison of the Spanish
troops was attacked by the revolutionists and was conquered. The Spaniards were
forced to vacate the area. However, after more than two hundred years it is
undeniable that the traces left by the colonizers are undeniably manifested
among Zamboangueños today. These traces are so evident: in the dialect which is
known as Chavacano; in the aspect of faith and religion which is folk and
animistic in nature; and in the character and behaviour of the people. These
characteristics have been immersed and mixed with the pre-Hispanic, Islamic
culture which was also a mixture of Subanen, Malay, and Indonesian norms. With
these diverse and complex roots, it is not surprising then to see today that
the worldview of the city officials is a combination of pre-modernity and
modernity. This paper will help a Zamboangueño see why the city leaders lead
the way they do.
Pre-modernity is categorized as
beyond natural; the belief system and perception of reality is beyond human
senses.[1] Moreover
modernity also upholds that there is absolute truth and reality. However the
only accepted medium of knowing the truth is through “reason or explanation.”[2]
Pre-modernism is a worldview
embedded in the hearts of the leaders of Zamboanga city. These people are
proponents of the many religious feasts in honor of their saints and patrons or
holidays in relation to their religious calendar, in the case of Muslims. They
uphold the belief in luck or good fortune which is manifested in their behavior
and lifestyle. Religion as I see it was the one that shaped the worldview of
these people. Zamboangueños are naturally pious. This piety brings the evidence
for their modern worldview. The leadership positions of the city are occupied
by either a Roman Catholic or a Muslim. These two religions essentially do not
agree in their major dogmas. Both parties claim that they are right and the
other is wrong. Many decades have gone to be part of history but the clamor for
the absolute reliability between the two remained to be a tug-of-war.
The two worldviews are greatly
affecting the society, much more that the individuals who hold it are leaders. One
of the positive contributions to the community could be the passion to embrace
theism (monotheism in particular) – a society where God is the ultimate source
of life, and the one that brings order in all creation. Another contribution is
the value of morality – a society that does not only aspire for taller
buildings, but higher ethical standards. Modernism also gives an opportunity
for the people to involve critical thinking in their daily life. On the other
hand the two conceptual frameworks also bring negative effects. First,
pre-modernism as manifested in the religious festivals and holidays can cause
suspension of many days of classes and work in both governmental and private
sectors. This somehow will affect the learning of students and the
economic-development of the city. Second, the belief of luck or good fortune
brings “status-quo” in the social aspect of the people. To some extent, people
become lazy and complacent in life. Third, modernism as apparent in the
religious belief system of the people can cause faction, division,
discrimination, violence and war.
In
response to the challenge of pre-modernism and modernism, in our endeavour to
present an alternative Christian worldview, I suggest the following: (1) we
must be aware that truth and reality is not only found in the natural or
physical realm, but also in the metaphysical aspect, thus there is a need to
clarify the reality of the unseen based upon the biblical perspective; (2)
instead of rejection of the observance of festivals and holidays, we must know
how to have a careful contextualization of the truth behind the celebrated
events; (3) every believer must fully understand the Christian faith and be
able to present the gospel with clarity and rationality – “Christians had been
making use of reason long before the ‘Age of Reason’ had dawned”[3]; (4) we
must maintain humility and understanding, and avoid becoming arrogant in our
presentation, as the apostle Paul mentioned in Ephesians 4:15 that we should
be, “speaking the truth
in love” (NIV); (5) our concern must go beyond just spiritual,
instead the approach must be holistic in nature becoming involve in
humanitarian and charity events; and (6) Christians must exemplify in life what
is being profess in words. There can be no greater witness than a life that
shows the reality of God and saving grace of Jesus Christ.
Bibliography
Erickson,
Milliard J. Christian Theology, 2nd
ed., Grand Rapids: Baker, 1998.
Newbigin,
Leslie. “Modernity in Context,” in Lausanne
Occasional Papers 27: Modern, Postmodern and Christian, by John Reid,
Leslie Newbigin, and David Pullinger, Laussanne Committee, 1996, http://www
.lausanne.org/en /documents/lops/506-lop-27.html (accessed 25 October 2011).
[1] Milliard J. Erickson, Christian Theology, 2nd ed. (Grand
Rapids: Baker, 1998), 160.
[2] Ibid., 161.
[3]
Leslie Newbigin, “Modernity
in Context,” in Lausanne Occasional
Papers 27: Modern, Postmodern and Christian, by John Reid, Leslie Newbigin,
and David Pullinger, Laussanne Committee, 1996, http://www .lausanne.org/en
/documents/lops/506-lop-27.html (accessed 25 October 2011).
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