BECs in the Philippines

1. BECs in the Philippines Historical & Phenomenological Perspective

2. Emergence of BECs • The BECs (BCCs) first emerged in Mindanao, Southern Philippines in the late 60s, a few years after Vatican II • The formation of BECs was part of post-conciliar renewal carried out by foreign missionaries and local clergy. • The Mindanao-Sulu Pastoral Conference (MSPC) promoted the formation of BECs since the early 1970s

3. Growth of BECs under Martial Law • Many BECs in Mindanao, Visayas & Luzon were formed during the Martial Law period. • The unhampered growth of BECs from the early 70s to the late 70s. There were various groups & institutions promoting BECs: MSPC, KrisKa, RMT, BCC-CO, etc. • Many BECs that emerged became prophetic & acted as centers of resistance to the Marcos regime.

4. Awareness/conscientization seminars were given that awakened the members of the BECs to the reality of the situation. • The liturgies that were celebrated during Advent, Christmas, Lent and Holy Week were correlated with the situation of poverty, injustice, oppression and violation of human rights. • The drama workshops also highlighted the situation under a repressive dictatorial regime. • The ongoing bible-reflection and bible-service also referred to the current situation

5. The bible-reflection sessions and the liturgies became spaces where people could break the culture of silence and fear and encouraged them to participate in the struggle against the dictatorial regime. • There were BECs that became involved in militant activities – such as protest marches and rallies against various issues (military abuses, human rights violations, U.S. bases, dam project, land reform, etc.).

6. Suspicion and Repression of BECs • All these led to the suspicion that the BECs were being used by groups struggling against the Marcos regime. • In a master’s thesis on “Contemporary Religious Radicalism in the Philippines” which he submitted to the National Defence College in the 1979, Colonel Galileo Kintanar wrote that the religious radicals were building up the BECs as “an infrastructure of political power” that could pose as a threat to national security.

7. The identification of the BECs with the Left led to the military harrassement of the BECs. • Many of the development projects such as cooperatives, communal farms & community based health projects were suppressed on the suspicion that these were being used to support the revolutionary movement. • There were chapels that were closed and the people were forbidden to gather for prayer and bible-service. • Leaders and members of BECs were arrested and some were killed. Those who died were regarded as BEC martyrs.

8. The military harassment and the loss of support from some bishops and priests led to the weakening of many BECs. • Many of those that continued focused on liturgical activities and abandoned the developmental and militant activities to play safe. • Yet there were still BECs that continued to exercise their prophetic mission.

9. Development of BECs after EDSA • After the collapse of the Marcos dictatorial regime, BECs continued to develop • Many remained liturgical-evangelical oriented • Some BEC programs identified with the left folded up due to the split within the revolutionary movement and the drying up of funds (BCC-CO) • But there were BECs that engaged in environmental issues (anti-logging, anti-dam, anti-mining) • Others got involved in peace-building, setting up the “Peace Zones.” • Other BECs emphasized economic development & poverty alleviation programs

10. New impetus in building BECs after PCP II – diocesan approach • Building BECs as part of PCP II reception & implementation (renewing the church) • The BECs are now established in over 55 dioceses in the Philippines. BEC National Assembly in November 2002 • The CBCP has recently established a national BEC desk headed by Archbishop Quevedo that will help in promoting the formation of BECs all over country

11. II. DESCRIBING BECs BECs as generic term for small faith-communities emerging at the grassroots (BCCs, SCCs, GKKs, GSK, MSKs, KrisKa, Damayan & other local names)

12. Communities They are communities, not organizations, prayer groups, societies or associations. They are not specialized groups but stable environment. The members often live in close proximity and interact with each other regularly.

13. Basic Communities They are basic communities, because of their size, the quality of relationship among the members and their social location (base, grassroots)

14. Ecclesial They are referred to as ecclesial because they are considered as a way of being Church. They are the church at the microcosm, the church at the grassroots – in the neighborhood & the village.

15. Description: PCP II They are small communities of Christian, usually of families who gather around the Word of God & the Eucharist. These communities are united to their pastors but are ministered to regularly by lay leaders. The members know each other by name & share not only the Word of God & the Eucharist but also their concerns both material & spiritual They have a strong sense of belongingness & responsibility for one another (par 138)

16. Usually emerging from the grassroots among poor farmers & workers, BECs consciously strive to integrate their faith & their daily life. They are guided & encouraged by regular catechesis. Poverty & their faith urge their members towards solidarity with one another, action for justice & towards a vibrant celebration of life in the liturgy. (par 139)

17. Basic Characteristics of BECs • Small communities whose members are united to one another and their pastors • They share the word of God and are guided by regular catechesis • They gather around the Eucharist and have a vibrant celebration of life in the liturgy • They share their material concerns & get involved in action for justice & peace and social transformation. • They emerge among the poor & empower the poor

18. Various Configurations of BECs • Chapel-based local communities (rural areas, villages, barrios). 40-200 members. They gather in their chapel. • Neighborhood cells/family groupings (urban areas). 10-20 members, gather in their homes • Combination: chapel-based local communities with neighborhood cells (rural & urban areas). • Intentional communities (urban areas). 10-15 members who do not live in close proximity. They gather in their homes, workplace, or institutions.

19. Kinds of BECs • Evangelical/Liturgical BECs. The activities are limited to bible-sharing/faith-sharing, Celebration of the Word (bible-service), sacramental & liturgical celebrations (esp. Eucharist). Lacking in social concern. Newly-developed or undeveloped BECs. • Holistic/Transformative BECs. BECs with social action component integrated with its evangelizing/worshipping activities. These are the fully developed BECs that work for progress, peace, justice & social transformation. (IGP, livelihood programs, peace zones, etc)

20. Summing up • BECs have sprouted all over the country • There is parallel but uneven development of BECs – in some places they are already established & are part of the structure of the local church, while others are just starting. There are still many places where there are no BECs yet. • The formation of BECs is part of the ongoing efforts to renew the Church since Vatican II. It is a new way of being Church.