BEC – A Model of
By Fr. Sim Sunpayco, S.J.
Our discussion is about the Church itself and not merely about a Church organization. We are familiar with the Church in its units: the parish with priests as pastors, the diocese with the bishop, then the universal Church with the pope as chief shepherd.
The Vatican II document on the Church [Lumen Gentium] presents it as a mystery. Mystery is a truth and a reality that cannot be fully understood or explained by the human mind. But God gives us a glimpse or some understanding of a mystery.
We look at two dimensions of the Church to help our understanding of, and the way we tell people or explain to them the mystery, that is, the Church. First, the nature, life of the Church, presented in three ways or aspects [models]: (a) Mystical Body [refers to the
interior or spiritual life of the Church. We are all like living parts of the BODY with
CHRIST as the HEAD]. (b) People of God [clergy and laity: are the members of the
Church in the world] (c) Institution of religion, with its own creed [body of doctrine and beliefs], code [laws and regulations administered by the hierarchy, pope, bishops and priests], cult [way of worship, and ceremonies].
The Jesuit theologian, Cardinal Avery Dulles, calls these aspects models of the Church. There are other models, other ways of presenting the mystery of the Church. We choose these three commonly used descriptions in this discussion about the life and nature of the Church. Second, the work or mission of the Church. The Church shares and carries out
the same mission as the mission of Christ. This is to proclaim the good news of the
is different from the others; needs, problems and challenges are different. Blocks to the establishment of the of God are also not the same. The Church employs different methods, structures, priorities in its mission of evangelization. Otherwise it will not be relevant or effective: different questions, different answers, different sickness, different
medicine. And there is analysis before solutions, like diagnosis before treatment!
The different forms and methods assumed and used by the Church to be effective in carrying out its mission with and for Christ are also called by a theologian from Latin-America, Fr. Jose Marins, “model” or way of being Church for its mission of evangelization. The model of church described by Avery Dulles, S.J. refers to the life and
nature of the Church. This is always the same in all places at all times. Anywhere,
everywhere, at any period of history theChurch is always 1) the Mystical Body of
Christ, 2) the People of God, 3) an institution of religion to articulate, regulate and
celebrate the Faith. But the same Church must assume different ways of being Church, live and use new ways and methods of evangelization. These models of evangelization are changed to meet different situations in different places and at different periods of
history. .
A Glimpse at Significant Models Assumed by the Evangelizing Church in History
33 – 100 After Pentecost the early Christians formed a Church of small communities
of love and sharing, written about in the Acts and Pauline letters [e.g. Acts 2:41–47]. The precursor and paragon of our Small Caring Groups and B.E.C.
100 – 300 During the persecution the most heroic way of proclaiming the good news of God’s Kingdom [evangelization] was to give witness to the Faith unto death. This was the Church of the Martyrs; prominently found in the Catacombs.
300 – 600 After the persecution the Christians came out from hiding and organized their creed + code + cult; the beginning of the Institutional model of Church, hierarchical, bringing gospel values, evangelizing
600 – 1300 The tribal “barbarians” of
much of Roman civilization. Converted to Christianity the evangelizing work of the monks focused on the economic life of the nomadic people: teaching them in the monasteries how to settle down, to build their houses, to raise domestic animals, to plant crops, to read and write, to pray. This was the Monastic Model of being Church.
1300 – 1600 When most of
1600 – 1960 With power came wealth, that, brought corruption into the monasteries,
and up to the papacy. There was rebellion: the so-called Reformers protested against the power of the bishops, got rid of the sacraments, denied Catholic doctrine, founded their own sects. The very existence of the Church was threatened. In reaction to this, the Church closed itself and became defensive against the Protestants [katolikosarado].
Uniformity was imposed all over the world: the Church became “Roman”, Latin was its language even in the liturgy. People all over the world; liturgical vestments and style were as they were in
change was considered sinful. Whereas in past ages evangelization was to bring the good news to the economic, political and cultural life of the people, at this time the main preoccupation was the creed, code, cult, of religion, the domain of the clergy, controlling activities mostly inside churches. Colonization that accompanied evangelization developed for it a favored clientele, [mga suki] the well-to-do, those in position of power and authority, schooleducated elite. Such are the characteristics of the Parish model of being Church that lasted 400 years and still in tension with aggiornamento’s renewal and reform.
1960 till the end of time. The HolySpirit of the Risen Lord blows and inspires the People of God where and how it chooses. It was in 1958 that Giuseppe Angelo Cardinal Roncalli who never left his grassroots orientation, was elected Pope and convened Vatican II in 1962. But for many years before that he had observed “the women liberation movement”,
witnessed colonies clamoring for independence, labor and peasant unions demanding
fair treatment and justice from their employers, participation in the affairs that affect their life. Pope John XXIII read in them the signs of the times: women and men aspiring for dignity, for a share in the fruit of their labor, for freedom and justice to be fully human: for social transformation, not merely personal conversion and salvation of souls. But in all this the Church was “locked up in the sacristy” in endless war with Protestants over the creed-codecult of religion, over the mysteries of the faith which were beyond their human understanding. Then in spite of progress in means of travel, of communication, in the social and psychological sciences, advance in technology [or because of them] humanity suffered in two world wars, was trembling in the Cold War between the East and the West. There were two
millions were homeless and refugees! But did He not promise “I will be with you
till the end of time”; hence, Pope John’s optimism. Pope John XXIII ordered the
Holy Spirit, urged on dialogue with non- Catholics, cooperation with all people of
good will for peace and unity, for total human development; for enculturation, adaptation of the expression and celebration of faith-life to the culture and language of the people: aggiornamento [return to the sources, renew inspiration, reform methods, update the Church], [ecclesia simper reformanda]—in an era of permanent change The hour has come! The Holy Spirit unleashed its power over human resistance to change. Inspired
by Pope John’s optimism other people in and outside the Church introduced movements
that over the years updated the Church and made its evangelizing mission more effective: New approaches to biblical studies, Catholic Action, Legion of Mary, Cursillo, Better World Movement, Family Life Apostolate, Charismatic Renewal. In the
Parish and BEC—
Independently of one another Small Communities began to appear in some countries of South America, Africa and in Mindanao with these characteristics: 1) composed of lay people in small communities, 2) mostly from the poor and lower class, 3) coming for fellowship—friendship, sharing and caring, 4) listening to the Word of God, 5) planning action to attend to their needs and the needs of others and 6) praying together. Not all of them profess or live up to all the six qualities mentioned above. Some carry strong religious or liturgical orientation, others with more projects [developmental], still others adding justice issues, with or without ideologies. They also are called by different names:
B. C .C. - Basic Christian Community BCC-Co - Basic Christian Community –Community Organizing B. E. C.s - Basic Christian Communities [plural, many small units] M. S. K. - Munting Sambayanang Kristiyano: M. P. K. - Munting [Mumunting]
Pamayanang Kristiyano G. K. K. - Gagmay [Ginagmay] Kristohanong Katilingban
KRIS-KA - Kristohanong Kasilinganan, - Cebuano ; [Kasilingan - Ilongo], Kistiyanong Kapitbahayan – Tagalog; Christian Neighborhood Community These are small units, no exact size but small enough for easier sharing, big enough to have enough resources for their needs in their life and work as small communities: “igo-igo ka daku”.—just the
right size!”— “katamtaman ang laki.”
They are SMALL COMMUNITIES that also are COMMUNITIES of the “SMALL” not in stature but in status, the marginalized poor in economic, political, cultural and religious institutions. We identify three types of these Small Caring Groups: 1) Six to nine families in the same neighborhood called in some places KRISKA ‘selda’; since it’s not monastic or the prison cell, better if “celula” is used— living cell of an organism! 2) Six to 12 individuals from the same SECTOR, students, teachers, vendors, drivers [sectoral].
3) Prayer Groups: some of them in remote chapels gathering for Liturgy of the Word.
The 1968 Medellin Conference of the
on Evangelization, the 1979 Puebla Conference in
The
G. S. K. Gagmay Simabahanong Katilingban. In English: B. E. C. Basic Ecclesial Community - - - - [singular] In Tagalog: S. M. S. Simbahang Maliliit na Sambayanan o kaya M. S. S. Maliliit na Sambayanang Simbahan Their essential elements: 1) community 2) ecclesial, 3) new way of being Church.
1) COMMUNITY – KATILINGBAN – SAMBAYANAN: Not just people living
or working together in a place, but Christian Community, people knowing, caring
for one another as friends in the Lord: a socialization of Trinitarian life, thus becoming
truly God’s likeness.
2) ECCLESIAL – CHURCH (SIMBAHAN in Tagalog and Cebuano). (1) Faith-life in Christ: (2) Filled with Gifts of the Holy Spirit, (3) Listening to the Word of God (4) Nourished by the Sacraments & the Eucharist (5) With Bishops [& priests] as Servant–Leaders [Pastors] (6) under the tender care of the Blessed Virgin Mary.
Both Church models, parish & new way must be community and church [ecclesial]. But one of them is “BASIC” and the other “traditional PARISH”. Most parishes now display some of the characteristics of the new way of being Church. But take note: B.E.C. is CHURCH, “sacrament” of the
and was perfect [love] in Him on the Cross; but among us it is still in process. . .Aggiornamento, resulting in B. E. C... The Parishes follows a similar process: alreadybut- not yet!
The Dream: Confusion and Problems: The Challenge
This article has no more pages left to say something about the spirituality of B.E.C. or to return to the 1991 PCP II crafted Vision-Mission of the Church of the Philippines which now seems to be a “hidden secret”, pinakatagong lihim, in the Church. Ten years later in 2001, The National Pastoral Consultation on Church Renewal evaluated and lamented our failure to implement PCP II Acts and Decrees. But the N.P.C.C.R. also failed to ignite our fervor to do so. For brevity the confusions and problems will be presented as challenges and what obviously are the responses [perspiration with inspiration] will hopefully bring about the ideal [aspiration] . . .
1) B.E.C. is considered as an organization and worse, carrying with it a “new canonicalism” or legalism: “those who are not members of our B.E.C. may not have
their babies baptized nor may they stand as baptismal sponsors.”—more Catholic
than the pope—when the new way of being Church should be more compassionate,
and more friendly, even with non-Catholics.
2) “But the rich are also poor”. There are three kinds of poor: (a) the morally poor
[sinner vs. saints], (b) the marginally poor [the least, last, lost, helpless, hopeless—
Christ’s preferences and our priority], (c) the evangelically poor [no luxury, with
less wants while attending to basic needs, diligent in work, generous in sharing, available
for service, dependence for effectivity on the power of the Word and the Holy Spirit, not on one’s own expertise, or latest gadgets.]
3) Newly ordained priests are invited by well-to-do friends to bless, offer Mass,
give talks, etc. How can they refuse good people asking them to do good things? No
such invitation from the marginalized poor. Sooner or later one has no more time, nor
energy, nor desire to go to the poor for their conscientization, evangelization and
formation into Small Caring Groups.
4) Seminarians are trained to pray in the seminary setting; assisted by schedules, routine atmosphere conducive to silent study and reflection with duly appointed spiritual directors and rector to look after their formation. After ordination they are on their own, with people and relatives claiming their attention and time: in conventos at times full of relatives, with annual retreats that at times look like jamborees or spiritual tourism. Nobody denies that solid prayer life is essential to a dedicated priesthood, but too often it is taken for granted; only presumed to be all right. Hence crisis of faith, of celibacy, of
authority, of permanent commitment, producing stray shepherds for the “assist
program.”
5) To live and act as shepherds of the Small Caring Groups priests must always renew a deep commitment to the person of Christ and involvement in His mission and priorities. If only they join their flock in regular and consistent dialogue of life [with
the poor and youth as priority] instead of merely waiting for them in the church to be
“hatched”, “matched”, “dispatched”— bunyag, kasal, lubong. Time and persevering
efforts are needed for the training of Parish Formation Teams and Small Caring Group leaders. Prayer Life of the priests and of the people will be a real Spirit-given gift when Small Caring Groups have their regular prayer sessions joined in by their pastors who go around the neighborhoods visiting and joining them.
6) Dangers: (a) the bishop’s priority of providing inspiration, guiding formation and coordination gives in to his becoming a decoration in festive events. (b) When reshuffled in the parishes, the first thing a new pastor does is to erase the memory of his predecessor—thus sowing again confusion among the people.
7) Needed is the political will of the bishop to implement the Acts and Decrees of PCP II. The Vision-Mission Statement of the Philippine Church must be resuscitated and not replaced by another vision-mission. All his priests must agree to study, to implement the same vision-mission, the same triple thrust: (a) to become a community of disciples, (b) a Church of the poor, (c) engaged in integral evangelization in every parish, assisted by all the schools, organizations and movements in the diocese without exception—even by the nuns in cloister. Together they produce the essentials of a Christ-centered, holistic,
ongoing formation process. Every priest is assigned to a vicariate or deanery or district, primarily to organize a Parish Formation Team in his own parish. Once a month the deanery with all its priests and a couple of lay formators gather for a whole day recollection-meeting for sharing reports of pastoral priorities, reflection and evaluation, planning and praying as partners of Christ in His mission of Evangelization by means of Small Caring Groups. Irony: good priests with good people doing good things are blocks to B.E.C. if the good they do are according to the Council of Trent, not according to Vatican II and PCP II!
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