Gamay at Hiyang: Reconstructing Fray Juan de Oliver’s Declaracion de la Doctrina Christiana en Idioma Tagalog as a Catechetical Paradigm

Abstract

During the American annexation of the Philippines, a classic English catechism designed in a question-and-answer format known as the Baltimore catechism became popular. Apparently, that said catechism served as the standard Catholic catechetical text (lingua franca) in the country from 1900 to the late 1960s. There is no single best method and approach in the ministry of catechesis. However, cultural appreciation of the people is essential to realize purposeful and meaningful catechesis. In the celebration of the Quincentenario of the arrival of Catholicism in the Philippines, it is a fitting tribute to recognize Fray Juan de Oliver, O.F.M. and revisit his Declaracion de la Doctrina Christian en Idioma Tagalog which he used from 1582 to 1591 when he was tasked to evangelize the locals of Balayan, Batangas during the early stages of the Catholic propagation in Luzon. The 188-page catechism attributed to de Oliver was all written in Tagalog which meant that he persevered in learning the local language to impart the Catholic teachings strikingly to the natives. Through historical and textual analysis, the proponent intends to reconstruct de Oliver’s adaptable and comfortable (gamay) methods and approaches of catechizing in a suitable way (hiyang) to the worldview, language, and culture of the locals. Likewise, de Oliver’s catechetical pedagogy may also serve as a pedagogical paradigm for priests, religious educators, and catechists in conducting contextualized catechesis.

1. Introduction

Through historical and textual analysis, this research article attempts to substantiate de Oliver’s pedagogical method and approach as a catechetical paradigm for religious educators and catechists highlighting de Oliver’s determination to discuss the elements of the Catholic faith in consonance with the culture of the natives. It can be deciphered from de Oliver’s catechism his passion to formulate and facilitate his own Doctrina Christiana despite the many challenges and difficulties he encountered, e.g., the existing culture, aboriginal practices, indigenous resistance, and the language of the locals. Thus, de Oliver’s zeal in declaring his Catholic faith with the 16th-century natives of Balayan, Batangas is commendable and inspiring (Rosales 1984, p. 70).

Up till now, it has been a challenge among religious educators and catechists to determine how they will resonate and articulate the fundamental tenets of the Catholic Church based on the milieu and worldview of the catechized or audience. Having said that, the proponent attempts to reconstruct and articulate the adaptable and comfortable (gamay) methods referring to the systematic procedure or process for attaining learning objectives and approaches pertaining to the way of doing or dealing with the teaching and learning process using the principles, beliefs, and ideas of de Oliver in doing catechesis suitable (hiyang) to the context of the locals.

Basically, the proponent intends to reconstruct and articulate the catechetical methods and approaches employed by de Oliver for the 16th-century people of Balayan, Batangas when Catholicism was not yet fully institutionalized. Deciphering the social conditions of that time is also necessary to understand how de Oliver was able to design, formulate, and facilitate his methods and approaches in echoing the Catholic faith to his audience. Hopefully, through this article, the priests, religious educators, and catechists of today will be inspired and motivated to consider first the culture and milieu of their audience or the catechized in designing, formulating, and facilitating their ministry of catechizing.

2. Review of Related Literature

2.1. The Use of Inclusive Language

Loftus asserts in his article titled “A Comprehensive Approach to Catechesis” that simple and ordinary alternatives sometimes have the most remarkable effects. For example, learners can be more attentive to the language they use. The use of inclusive language results in open communication and friendliness in one’s Christian community. He also acknowledges the importance of inviting the youth members of the parish to lead the service and share a reflection on forgiveness during a prayer service. Additionally, developing young parishioners for leadership in liturgical celebrations can be a powerful expression of inclusiveness across age groups. Opportunities such as these provide a safe and sound space in which people can learn how to pray as they grow through the different periods of their lives. Indeed, a comprehensive approach to catechesis simply entails perseverance to express consistently and cautiously what it is we truly believe about ourselves as a Christian community (Loftus 2018).

2.2. The Necessity of Translation

The book titled “Study of a 16th Century Tagalog Manuscript” highlights the significance and implications of transcribing and translating a catechetical book into the language of the audience. This book narrates how the Spanish Franciscan Friar Juan de Oliver, O.F.M. performed his ministry as the parish priest of Balayan, Batangas from 1582 to 1591. The book maintains that transcribing, translating, and facilitating catechesis in Tagalog was a common practice among the Spaniards to comfortably echo and preach the Gospel to the locals. It mentions that de Oliver’s catechism contains a significant source of data regarding the culture and structure of a 16th-century Tagalog community when Catholicism was in its early stage of expansion (Rosales 1984).

The article titled “Translation in the Philippines” maintains the importance of translation in the evangelization of the native populations. Missionary priests were engaged with the study of the indigenous languages, and after having completed the necessary fieldwork, they composed grammars (artes), dictionaries (vocabularios and diccionarios), and religious texts such as catechisms (catecismos, confesionarios, doctrinas, and sermonarios). The art of translation in the Philippines began as part of a religious task. The Spanish missionaries used translation as a vehicle to propagate Catholicism among the natives, thus achieving a practical duty, i.e., to conquer the mind and body. The Spanish missionaries, aware that a foreign language would meet resistance as a medium in teaching a new religion, studied the native languages instead and undertook the first translations from Spanish into Tagalog and other Philippine languages. The first printed book in the Philippines that came out in 1593, the Doctrina Christiana, is a translation of prayers and Christian doctrines with which the Spanish friars propagate the new religion (Batnag 2002).

2.3. The Ministry of Catechesis

The article titled “Evangelization and Catechesis” proposes to shift our focus to equipping Catholics with the strategies needed to propagate the Catholic faith since content is always available. However, that content does us little good if it remains a well-kept secret to the rest of the world. Continuous evangelization calls us, not only to deepen our faith, but to share it with others. A lot of Catholics do not know how to accomplish that. These are actions that Catholics need to be caught doing and we need to invite young Catholics to participate in our organized campaigns involving the works of mercy and charity that reveal God’s goodness, compassion, and justice to all. The orthodoxy of content is important, but unless our young Catholics are invited and dedicated in action, addressing the orthodoxy that is “the titanic needs and ills of our time”, will remain in a book (Paprocki 2013).

The book titled “Teaching the Faith: Renewal in Religious Education in the Philippines” explores and explains the different changes and improvements in the handing on of faith fifty-three years after the publication of the document Christus Dominus (Decree on the Pastoral Office of Bishops) of the Vatican II Council. The said document became a doorway to the efforts of the Church to realize renewed integral evangelization through catechesis. Similarly, the book is helpful for missionaries committed to the apostolate of catechizing and parish-based apostolate simply because catechesis and religious education require a relevant, updated, and integral approach to articulate the faith. Persons engaged in this ministry are not to be contented with mere cerebral memorization and dichotomized presentation of the faith. Thus, a holistic approach through the integration of Christian doctrine, moral, and prayer life is to be observed in inculcating the Church’s Magisterium, Sacred Scriptures, and Church Tradition (Natividad 2018).

The book titled “The Object and Means of Catechesis” mentions that one of the important features of the Philippine magisterium on catechesis is its firm determination that the faith maturity of Filipino Catholics should be the focus of a renewed catechesis as it formed into a community of disciples. Faith maturity begins with conversion and pertains to an integrated spirituality, i.e., a life that always indissolubly unites the knowledge of the Word of God, witnessing to the faith in one’s personal life and social concerns, and the celebration of the faith in the Sacraments. Together with the application of faith in daily life and the strengthening of the bonds that unite the Christian community, the local magisterium proposes growth in doctrine, morals, and worship as the specific goals to be attained along the long journey towards Christian maturity. The means to be used during the catechetical process should always be the teaching of the gospel message and its constant correspondence to moral and prayer life and the wider issues of society in a way that is adapted to the level of age, experience, and culture of the catechized. Thus, the gospel is not just proclaimed, but it is also inculturated, i.e., integrated into the fabric of daily life (Eusebio 2011).

2.4. Catechetical Methods and Approaches

The book titled “Methods” suggests that understanding the mindset, the level of thinking, and the capacity of the audience to grasp the revealed truths are necessary before a catechist can develop an appropriate approach. This book likewise presents some methods and techniques such as catechist-directed presentation and dialogue, group study and discussion, reading and research, interview, and plenum discussions which include the panel, role-playing, and debate. It also stresses that being with the catechized, taking them as they are in their actual settings in life, searching with them, strengthening them, and helping them to grow holistically are imperative. This book is meant for catechists who have already undergone fundamental training in catechetics such as theology, the psychology of the learners, their needs, their aspirations, their interests, and their language (Babin 1967).

The book titled “Catechetical Experience” mentions the importance of willingness on the part of a catechist to reflect and review his/her own approaches and motivations, and listen to the opinions, and reactions of his/her audience. It warns that the element of teamwork in examining and scrutinizing approaches altogether is, sadly, lacking among the catechists. Therefore, consistent evaluation of approaches is recommended. It also adds that the opportunity on the part of the learners to speak and express their insights allows the catechist to genuinely communicate; the latter is deemed necessary in establishing rapport and friendship with his/her learners (Murphy 1968).

2.5. Catechesis and Culture

The highlight of Rowland’s book titled “The Role of Culture in Catechesis” is the importance of allowing the learners/catechized to experience a fully functional Catholic culture and not merely present them with doctrinal propositions. Nonetheless, these are important and have their place; it is certainly important not to try to market the Catholic faith to them by transposing it into the idioms and practices of contemporary popular culture. Furthermore, in theological jargon, distinctions are often made between the logos of love which is inherently Christian, and the logos of the machine which is inherently atheistic. Thus, if you want to catechize people, it helps to expose them to a milieu where the set of social practices is running on the logos of love (Rowland 2015).

The article titled “Theological and Doctrinal Terms Articulated in the Filipino Language” reminds the catechists to articulate gospel values in the Filipino context and in its native language to bring out a legitimate inculturation as it ensures not only the relevance of the gospel but also the clarity of the message to the receiving culture. By verbalizing theology, Filipinos will be able to form consciousness, thought, and understanding of their faith in their own culture. The more we can communicate and express our faith through our native language, the more that our feeling becomes intensified and deepened. Because of deepened feelings and willingness, Filipino Christians can then actualize what their Christian faith requires them to do. Hence, the objective is to make theology more understandable to Filipino Christians by teaching theology using the dynamic equivalence of theological and doctrinal terms in the Filipino language. Furthermore, this can be an important tool in learning where individuals can encounter and further enhance their understanding of the faith they profess and live by it in their own cultural way (Ramos 2014).

3. Historical Background

3.1. De Oliver’s Long-Lost Catechism

Due to the Seven Years’ War between Britain and France, which obviously involved Spain as an ally of France, Manila as a colony of Spain was attacked by British soldiers on 6 October 1762. Numerous historical documents, maps, flags, insignias, records, and manuscripts known as the Intramuros Collections were looted from libraries, archives, and convents of different religious congregations located in Intramuros, e.g., St. Paul Library of St. Augustine convent (Fish 2003). Those looted collections/manuscripts were considered significant for the history of the Roman Catholic Church, specifically the Augustinian, Dominican, Jesuit, and Franciscan missions in East Asia from the 17th to 18th centuries, and for the history of Catholicism in the Philippines. After a series of auctions, the Intramuros Collections, which included de Oliver’s catechism, were acquired and donated by a famous collector named Bernardo Mendel to the Lilly Library of Indiana University on 28 May 1968 (Boxer 1968).

The Declaracion de la Doctrina Christiana en Idioma Tagalog is a compendium of post-baptismal catechetical instructions designed and formulated by Fray Juan de Oliver, O.F.M. for the Tagalog converts of Balayan, Batangas during the latter part of the 16th century. It follows the outline of the standard doctrina (catechism) beginning with explanations of basic prayers and ending with instructions on the commandments and the seven capital sins. Doctrina Christiana embodies a type of missionary activity and discourse that intends to inform, form, and transform the Katagalugan into seeing themselves in Christian terms and elements. The following are the essential parts of de Oliver’s Catechism: Declaracion del per Signum Cruzis or Discourse on the Sign of the Cross, Exposicion del Pater Noster en Lengua Tagala or Explanation of the Lord’s Prayer in the Tagalog Language, Declaration del Ave Maria or Discourse on Hail Mary, Declaracion del Credo or Discourse on the Creed, Del Infierno or Discourse on Hell, Exposicion de la Salve Regina or Discourse on Hail Holy Queen, Declaracion de los Mandamientos de la ley de Dios or Discourse on the Ten Commandments of God, Exposicion de los Mandamientos de N.S.M. Yglesia or Explication of the Teachings of the Holy Mother Church, De la Extrema Uncion or The Last Sacrament, Ang Manga Caauang Gaua or The Acts of Charity, and Declaracion de los Sietes Peccados Mortales or Discourse on the Seven Capital Sins (courtesy, The Lilly Library, Indiana University, Bloomington, Indiana).

3.2. Fray Juan de Oliver, O.F.M.

The Venerable Juan de Oliver, a preacher, was born in Valencia, Spain. He studied Philosophy and Theology at Valencia University and professed as one of the Franciscan Friars. He went to Mexico for a mission in the year 1580. The following year, he came to the Philippines to administer a mission in Namayan (a pre-colonial village), in the district of Santa Ana de Sapa as a member of the first group of Franciscan missionaries who reached the Philippine archipelago. They founded Santa Ana de Sapa, Paco, Pandacan, Sampaloc, and San Francisco del Monte in Manila. Eventually, he was assigned to the natives of Balayan, Batangas to propagate the Catholic faith and to establish a pueblo or town under the monarchy of Spain from 1582 to 1592. He could speak and write in Tagalog and Bicol language with aptness. Eighteen books and booklets of Christian doctrines, discourses on virtues, indulgences, and mystics, and the bulk of sermons and talks were attributed to him. He also revised and improved the Tagalog dictionary of the Venerable Juan de Plasencia. He was described by his brethren as a friendly religious, great repentant, and exemplar of virtues, particularly holiness (Platero 1880).

De Oliver performed his missionary activities zealously in Balayan, Batangas even though he experienced a lot of difficulties, e.g., many of the natives refused to submit themselves to the conquerors and accept the Spanish authority including the Catholic faith. There were even some resistance and raids from the noblemen (ginoo) and leaders (lakan) of Katagalugan (referring to the historical Tagalog region on the island of Luzon). Nonetheless, Fray de Oliver took the risk of adjusting to a new-found environment including indigenous practices, language, and the native syllabic script known as baybayin.

3.3. The 16th Century Balayan, Batangas

In the catechism of Fray de Oliver, one can certainly decipher the geophysical features of the 16th-century town of Balayan in the province of Batangas. It may be inferred that this wild and cave-rich town was abundant with trees, plants, animals, and birds. De Oliver mentioned the rich natural resources (flora and fauna) in Balayan many times in his manuscript. Blessings coming from the ocean and river were also mentioned. He described the houses as having strong foundations in their upper portion and basement. The tall houses (itaas ng bahay) of the Tagalogs that were intended to protect them from flooding were also highlighted. Bacor (fence), moog, and cota (fort) were similarly mentioned; these served as fortresses against the invasion of pirates and Moro (native Muslim inhabitants of the Philippines) because the area was on the verge of the ocean. Fishing, planting of rice, and hunting were the main sources of living for the locals. Fray de Oliver stated pocot as the system of catching fish using a fishing net. The irrigation system known as Salac or salacquin which allowed water to reach the rice field was also mentioned. He also stated the use of arrows and spears for hunting. It may be inferred in Fray de Oliver’s catechism that the native Tagalogs whom he taught on the island were adept in tribal war because he mentioned the use of arrows and shields. Furthermore, the indigenous expression of the faith of the natives such as worshiping idols, rocks, and even the moon was also noticeable in his catechism.

4. Reconstructing the Catechetical Methods (Gamay)

De Oliver’s methods of presenting, explaining, and deepening the Catholic faith can be deciphered and reconstructed by allowing his catechism to speak. First, he extended friendship and established rapport (pakikipagpalagayang-loob) among the Tagalog natives of Balayan, Batangas for him to be able to learn the Tagalog language, translate his Spanish catechism, and understand the culture of his audience/catechized (Rosales 1984, p. 98). He tried his best to realize where his audience/catechized were coming from. Second, in his observation of the surroundings, nature, and practices of the natives of Balayan, he thought of adaptable and comfortable methods of catechizing and suitable approaches (pamamaraan) appropriate to his audience. Third, his effort to learn and to become fluent in speaking as well as reading and writing in the Tagalog language served as the path toward purposeful and meaningful catechesis. Fourth, the creativity (pagkamalikhain) of de Oliver surfaced in his analogy (paghahambing) serves as the fifth method and in the association of the Catholic teachings with the surroundings, nature, and practices of the natives of Balayan. Sixth, Fray de Oliver was able to deepen and nourish (pagpapalalim) the faith of the Tagalog converts using tailor-made methods and approaches. Through de Oliver’s catechism, one can notice how he was able to creatively instill the fundamental Catholic teachings to the natives. Using allegories and analogies, he was able to theologize about the ecological, social, and moral conditions of the 16th-century Balayan, Batangas (Rosales 1984, pp. 70–71).

5. His Approaches (hiyang) Can Be Logically and Thematically Gleaned through the Following Treatises

5.1. God as Origin and Destiny

The greatness and power of God as the creator of all things on earth (cosmogenesis) are covered in the first part of the catechism. Fray de Oliver clarified that the false idols, rocks, and moon should not be worshipped because these were only made by one powerful God who creates and settles things on earth and in heaven and the destination of those who follow His will. According to the text:

“Houag nauang lingon lingonin nang tauo ang Anito, ang Bouan, ang Bato, houag ariing D.S ang hindi D.S.”

Do not look up to idols or spirits, the moon, and the rock because they are not God.

“Bago, i, pito nang libong taon hanggan guinaua nang Dios ang sanglibutag baya, ay indi ysa man nagcacayba ang paglibot nang arao, at ang paghahalili nang panahon, indi naman nagcacayba ang pagcacanangis nang mucha nang tauo, at nang cataoan, sampon nang pagcacatolar nang dilan Isda, at dilan hayop, na caya pala gayon, ang yysa nga lamang ang Dios na nagaalila, at naglalang na D.S nitong lahat sa langit, at sa lupa.”

Long before the earth was made by God seven thousand years ago, there had been no difference in the navigation of the sun, the changes of time, the features of men and His creatures such as fish and every animal because there is only one God who made everything in heaven and on earth.

“Sino caya ang nagpapacolog sa langit? Sino ang nagpapaquirlap? Sino ang nagpapahiyip sa hangin? Sino ang nagpapasicat sa arao? Ang nagpapaolan naman, sino caya cundi siya? Caniya ring gaua yaong lahat.”

Who makes the skies tremble? Who causes the flash of lightning? Who makes the wind blow? Who makes the sunshine and the rain? No one made these but Him. He was also the One who made everything.

“Ang dilan gaua nang Dios, mey tinatahanan din sila; ang tubig, di ang dagat ang canilang tinatahanan? Caya pala ualan tanban tubig sa lahat na Ylog, caya ungmaanor gabit arao, songmosolong nang somosolong sila, hanggan di domating sa dagat, ang siya ngang dating opoan nila, di ang lupa rin nilalapagan nila? Ang hangin mey tinatahanan din, yari bagang loang na daquila sa ybabao nang lupa, patoloi sa ytaas sa papayirin, loclocan din nang hangin, caya cun macasoot sa ylalim nang lupa ay naglilindol, ang napipiit ngani siya doon ay humanap din nang pagdaraanan, at longmalabas, at sa caniyang tatahanang dati nonoui.”

Everything in God’s creation has a home. Is not the ocean the home of water? That is why the water in rivers, flows night and day and moves forward until it reaches the ocean as its seat and destination. The wind also has a home. Seemingly the mighty breadth above the ground, up to the peak of the firmament, the seat of wind, and the earth shakes when the wind goes through the depth of the earth; and when the wind is trapped there, it finds a way out to go back to its home.

“Gayon naman ang P. Dios sa dilan gaua niya, na capagcayari, tinacdaan, toloy ynotosan naman nang canicaniyang gaua, at ybig na sundin siya nang lahat, yayang siyang totoong P.on nang dilan quinapal niya; caya naman pala ualan tahan ang langit, ang arao, otos yaon nang P.D.S sa canila capagcayari niya; at sa mayari ng dagat, tinacdaan naman nang P.D.S na houag lomalo sa dalampasig, homangin man, tomouag man, lomaqui man ang alon, umunbag man, ay alit palay tomahan na sa buhanging caniyang hangganan na ytinacda nang D.S sa caniya.”

God treats his creations equally. He appoints and instructs his creations to perform their roles. He wills that He is abided by all. He is the true God of all His creations. The reason why heaven and the sun have no home is that God commanded them to be; even to the ocean, God willed that it does not go far from the shore, whether the wind blows, and the waves become huge, the ocean will end with the sand that God willed as its end.

De Oliver explained that God is the end and the direction of man, and it is not enough that people live in this world like animals who do not anticipate the afterlife that God has bestowed upon for us to be with Him. According to the text:

“Ang tauong hunghang, na colang loob, colang isip, hindi maaalala ang kanyang hangan, ang kanyang maoouian, uala manding pinananaligang yba cundi yaring paguiguin tauo dito sa lupa, ang baga niya para lamang hayop ang tauo, na cun mamatay, uala nang madaragdag sa caniya, at ualan oouiang yba magaling man o masama man.”

A fool who lacks the inclination, mind, and hint of his end will end up without faith in anyone; whether he is good or bad, he will be likened to an animal who does not go elsewhere when it dies.

5.2. Christological Discourse

Fray de Oliver compared Lord Jesus Christ to a bird that is ready to injure itself to serve its blood as food and drink to its young. Thus, Lord Jesus Christ offered his life for the salvation of all. According to the text:

“Ang P. J. Xpto pala, ualang pinagcacaybhan niyong ybong ang pangalan sa Castilla, i, Pelicano, yaon conong ybon, cun naghihirap ang caniyang anac, cun mamamatay na, tinotoca nang Yna ang caniyang dibdib at ypinalalabas ang caniyang dugo, nang mauisican niya ang caniyang anac, at siyang yquinabubuhay nila yaong dugo nang Yna.”

Lord Jesus Christ is likened to a bird that is called Pelican in Spanish. This bird sacrifices its life for its young. It pecks its chest for its blood to squirt at its young which will sustain the young’s life.

Fray de Oliver also compared the life, death, and resurrection of Lord Jesus Christ to rice seedlings. The death of the Lord is like the rice seedling that was planted in the ground for us to be saved and receive everlasting life. Read:

“Ypinara nang A. P. J. Xpto ang caniyang cataoan sa binhing palay: ang uica niya nang di pa siya namamatay; cahalimbaua (aniya) ytong cataoan co nang binhing Palay, cun ybaon sa lupa, at mamatay doon, ay nagyysa rin siya at indi nagcacatubo nang maraming Palay, gayon din ang A. P. J. Xpto, cundangan nanaog sa langit, at cundangan namatay siya sa lupa, at ybinaong paran binhing Palay, ay nagyysa ysa ngayon doon sa langit, na uala ysa mang casamasamang tauo; caya dungmami ngayon ang tauo doon sa Amatong nang P.D.S sa langit, ang namatay ngani siya, at yaong lahat ay tubo nang caniyang cataoang ybinaon sa lupa, anopat di lubha manding pinacamahal nang P. D.S ang manga caloloua natin, naba siya sa lupa,t, nagpacamatay, at nang tayo,i, maioui sa langit.”

The Person of Lord Jesus Christ was being compared to a rice seedling. He says: “My being is like a rice seedling, if it is buried to the ground and dies there, many seedlings will not sprout”. Similarly, Lord Jesus Christ came down from heaven after his death on earth and was buried like a rice seeding. He is with no one in heaven but when he came down from heaven to die because of His great love for us, our souls go with him to heaven.

5.3. Discourse on Mary

He then compared the love of the Virgin Mary towards people to a hen that places its chicks under its protection to defend them against enemies. According to the text:

“Uala mandin siyang pinagcacaibahan nang manuc na may anac na sisiu, caniyang sinosocoban cun naguiguinao, ypinagcacasala sa mandaraguit na Ybon, sa Lauin caya, at pinopoloc niya: gayondin si S.ta M.a Yna natin.”

She is no different from a hen with a chick that protects its young when it feels cold, or when there is an intruder like a hawk. Our Saint Mary is also like this hen.

5.4. The Catholic Church

According to Fray de Oliver, Lord Jesus Christ is the origin and the provider of stability of the Holy Church. Christ serves as the water that keeps the Church alive like a tree. According to the text:

“Ang Santa Iglesia ay cahalimbaua mandin nang ysang cahuy na may sariuang sanga at may toyo naman, ang ogat niyong cahuy, songmisipsip nang calamiga nang lupa, na yaong calamigan naguiguin dagta sa ogat…gayon din ang dagta sa ogat, sinisipsip pala nang pono, at siyang yquinabubuhay niyong cahuy, at ang malalaquing sanga singmisipsip sa pono, at yaong matataas na sanga, sa dapit mababa mababa naman naquiquinabang niyong dagta…gayon din naman ang manga binyagan, paran ysang cahuy (ang Santa Iglesia baga) na ang yquinabubuhay pala, ay ang mahal na dugo nang Ating Panginoong Jesu Christo.”

The Holy Church is like a trunk of a tree with fresh branches and dry roots which sips the coldness of the soil and eventually becomes the resin in the roots. The tree also sips the resin in the roots, giving life to the trunk. Big and higher branches sip from the tree while the lower branches benefit from the resin. It is also comparable to those baptized who live in the holy blood of Lord Jesus Christ.

5.5. On Social Justice

Fray de Oliver reminded the people not to desire more than enough blessings and riches, but to share with the poor and with those whose lives are shattered. God will be the One to return the favors in the afterlife. Read:

“Datapoua, cun caauaan camo nang P. Dios nang maraming Guinto, maraming Palay, houag ninyong lachan ang inyong sisirlan, at yaong ybang palay, ysilir ninyo sa masamang tauo, sa mga ducha baga,t, salanta, sila nga ang Bale nang P. Dios, ay cun inyong bahaguinan sila, paran ypinaotang ninyo ang inyong palay sa P. D.S, at siyang gaganti sa inyo cun camo,i, mamatay.”

Therefore, if God has blessed you with gold and abundant rice grains, do not keep them to yourself but rather give them to the sinful, to the poor, to those who were afflicted. When you do this, it is like you lent your riches to God. He will be the One to give back the favor when you die.

It was clear in the catechism of Fray de Oliver that God is merciful but fair and knows how to punish. According to the text below, people who take advantage of others and victimize the poor are not blessed. Read:

“Ang cagagaoan pala nang laua laua, nagsasaquit nang paghabi niyong bating at niyong silo, nang masilo niya ang langao cun dumaan doon, at balang mahuli sinisipsip ang canilang dugo, bago cun mahangin, ualan bahalang mapatir yaong bating niya; gayon din nga ang tauong mayayaman sa dilan banta, at pagsilo nila sa mga ducha nang masipsip ang dugo, ang ari, ang munting Guinto nang masasamang tauo: Subali sa mumunti mang hangin, munting hirap baga, munting lagnat, munting saquit sa loob, ualan baha bahalat masisira ang dilan silo nila.”

The spider is known for making a trap through its web. When a fly is trapped, that is the time the spider attacks the poor fly to suck its blood. Just like people who frequently threaten and deceive the poor, who sip their blood and the little things they own. The little breath of wind, little hardships, little fever, and little pain within will eventually break the trap.

5.6. On Morality

Fray de Oliver mentioned that there are people who forget to act humanely and appear to be slaves of coconut wine and excessive eating. He compared these people to animals. The text says:

“At ano, dili mey bait pa sa inyo ang Aso? Ang Osa? Ang Cavallo? Ang dilan Ybon, dilan Isda? Tungmatahan na pala silang comain, at ominum cun mabosog na, cun masiyahan na pala ang canilang tiyan at hinaharap man nila ang canin, ang Tubig, ysa man ay di cacain, indi yynum pilitin man sila, cun bosog na, at ang ybig nila,i, maglaro: camo, i, cayba ngani, ysa man di masucatan ang inyong tiyan nang Tuba.”

Aren’t those dogs, bears, horses, every bird, and fish better than you, humans? These animals stop eating and drinking when they are full; when they have satisfied their hunger, not even one of them would eat even if there were rice and water in front of them and even if they are forced to eat because what they want to do after is to play. Yet, no one could ever measure the amount of coconut wine that you have already taken into your body.

Fray de Oliver noticed that the natives do not know the concept of virginity which is why he found it difficult to teach its significance. He realized that the fate of people only ends with marriage and infidelity. The text says:

“Uala manding uica dito sa inyo, na oocol doon sa Uican Castila, na Virgen, ang ualan cahalimbaua dito sa bayanan ninyo, ang gayong asal na tauo; dito pala ualang ybang daan ng tauo, cundi ang pag-aasaua; magcalunya caya cundi macapag asaua: alintana, at capagcabata, humunghang na ang tauo, lalaqui man, babayi man, ang canilang Cataoan, ypinagbabaliuas din, na anaqui dagangan; mamangca man, uala camong sinasabing yba, sa dilan auit ninyo, cundi yaong gauang masama, asal babuy mandin; yaon palang dilan losac, dilan pusali; siya ring guinogolangan nang Babuy.”

No language here refers to a Spanish word, virgin, not even an example of virginity in your town. There is no path for people but to marry and cheat. From birth until adulthood, man, or woman, do not give high respect to their bodies. Thus, they do appreciate their bodies in a sexual way. Even when boating and singing, you say nothing but wrongdoings. These are animalistic ways like pigs rolling in the mud.

Fray de Oliver conscientized the natives to rectify their wrongdoings by depicting four burrows as the destinations of unworthy people or sinners and those who are not yet worthy of going to heaven immediately. Read:

“Infierno…ualan di nadoong masama, na pauang di sucat maralita; ang apuy na catacot tacot, ang bahong di manganongano, ang gotom na camatay matay, sampon nang dilan lupit na cahalay halay, at hirap na ualan catapusan; anopat di nagcacapisan doon ang lahat na bagay na casaman saman, yaon ngani ang quinadoroonan niyong lahat na tauong nangamatay sa casalanan, na indi nacapagconfesar, at indi naman nagsisi sa casalanan sa loob nila, ang casama nila doon sa Infierno, ay ang lahat na Demonios, at paraparang magcacasaquit magcagulang man, na uala nang pagcacayba.”

Hell…no one there is not bad, seemingly not the needy, the scary fire, the filthy smell that does not go away, the deadly hunger, ten of detestable cruelty, and endless pain; where bad things do not live together, but all people who died of sin, those who did not confess their sins, and those who did not repent for their sins within. With them in hell are all evil and those whom you cannot distinguish anymore the sick from the old.

“Purgatorio…doon nagdaraan ang tauong namamatay na binyagan, at naypagcomfessar sa pari ang manga casalanan, niyong di pa namamatay; datapoua, ang di nacapagdusa, dili naghahampas, at dili naman nagaayunar; caya pinatatahan mona doon nang P. D.S na cun munti lamang ang casalanan, ang ypagdurusa, ysang arao, na matahan: ang ybang maraming casalanan, marami naming arao, may ysang bouan, may dalauang bouan caya, may sangtaon caya, hangan di baga masair macoha ang dilan libag nang casalanan nila, doon sinasangag nang sinasangag sa daquilang apuy, bago patoloyin nang P. D.S sa langit cun macapagdusa na.”

Purgatory…there is where baptized dead and those who repented to the priest for their sins before their death pass by. Whereas those who did not repent, nor penitent and fast, are willed by Lord God to reside there in the meantime. If the sins are little, the suffering will just be in one day; those with many sins will suffer for many days, a month or two, or a year until the dirt of their sins is gone; if they repent, their sins are roasted there in the mighty fire before the Lord God allows them to enter heaven.

“Yaong ycatlong longga, ang pangalan ay limbo nang manga Sanggol, yaon bagang cun tauo na, ay namamatay sa tiyan nang Yna, at naypanganac man, cun namatay na indi binyagan, doon nga sa limbo nila namamayan, magparating man saan, na indi rin maaalis doon sa pagcabilanggo doon, sa caualan toua sa tingin nang mata, subali, ualan dalita, at ang silay ualan casalanan, liban sa naguinguin mana nang lahat na tauo, cay Adam, na siyang yquinadoroon nila.”

The third burrow is named limbo after an infant, if the child died in the womb of the mother, or was given birth but died before being baptized, there in the limbo the infant will rest and will not be freed in its wilderness even in their very eyes they are of no sin except for those sins whom they inherited from Adam, the origin of man.

“Ang ycaapat na longga, siyang pinananaogan nang A. P. J. Christo, ang pangalan ay Zeno de Abraham, doon baga pinahihintay nang P. D.S yaong manga banal na tauo, na namatay sa ona, nang di pa namamatay ang A. P. J. Xpto.”

The fourth burrow is what Jesus Christ invokes: Zeno de Abraham, where Lord God awaits the holy who first died before His death.

6. Synthesis

De Oliver began his catechetical mission in Balayan, Batangas by establishing rapport or pakikipagpalagayang-loob with the locals to be able to design a catechetical paradigm based on the language, culture, and environment of the locals. He was creative (malikhain) in deepening (pagpapalalim) the basic tenets of the Catholic faith such as theological discourses about creation, Christology, Mariology, Ecclesiology, social justice, and morality using analogy (paghahambing). He presented God as the creator who causes and maintains order and harmony in the environment (kapaligiran). He compared Jesus Christ to a bird (Pelican) that sacrifices its life for its young. He compared Mary to a hen that protects its chicks. This is the reason why many Catholics ask for Mary’s protection. He described Jesus Christ as the living water that sustains the Church as the people of God. He reminded the people to observe social justice by not desiring more than enough blessings and riches but by sharing with the poor. God will be the One to vindicate a just person and punish an unjust one in hell, which was compared to a burrow or lungga. Apparently, de Oliver’s paradigm in carrying out catechesis is characterized by being consistent in articulating the Catholic theological treatises using the Tagalog language, in making use of elements of the environment such as water, trees, plants, insects, animals, and even the topography of Balayan, Batangas in analogizing. Thus, his pedagogical paradigm consists of the discipline of translation (linguistic) and skill in making comparisons (analogical) in consonance with the culture (anthropological) and physical surroundings (environmental) of his audience.

He was aware that catechesis is called to bring the essence and power of the Gospel into the very heart of culture and cultures and has a great responsibility in the process of harmonizing culture and faith, known as inculturation (Directory for Catechesis 2020, No. 396).

When he presented “The Ten Commandments” as part of his catechism, another (pastoral) approach that de Oliver noticeably employed was he considered his audience as “children.” Regarding the natives as his children could result in certain filial affection. On one hand, it motivated the missionary to work and express his genuine concern and paternal intentions for the locals’ welfare. On the other hand, it gave the catechized a sense of security and a feeling of being taken care of (Rosales 1984, p. 75).

7. Conclusions

Fray de Oliver serves as an inspiration to catechists, theologians, religious educators, and priests in proclaiming and deepening the Christian faith through cultural appreciation and creativity. He lived up to being a priest and a catechist in the town of Balayan, Batangas where he studied the culture of his audience to effectively proclaim the Catholic faith. He successfully surpassed the challenges of his time such as a different environment and culture by extending the hand of friendship to the natives. The word “declaration” talks about power. When something is declared, affirmation and accountability go with it. Fray de Oliver affirmed and accounted for the declaration of the Good News of Lord Jesus Christ in a remote area. Accordingly, his commitment, efforts, time, and fortitude in condemning wicked behaviors may inspire the catechists, theologians, religious educators, and priests of today to remain steadfast in fulfilling the ministry of catechesis through adaptable and comfortable (gamay) methods and suitable (hiyang) approaches.