Volunteers

   Dilaab Orientational Manual

A. THE PRESENT SITUATION: HOPE UNDER THREAT

Filipinos are a people of hope with proven capacity for recovery from one crisis to another. A deep faith, a make-do attitude, boundless resourcefulness, strong family ties, and a sense of humor explain and manifest this capacity. A survey even shows that Filipinos are among the happiest people on earth.

Yet our hope is under threat. The symptoms are everywhere, from the rising culture of violence to the approximately 3000 Filipinos leaving the country daily. A study indicates three new potential drug addicts every minute. Widespread material poverty continues unabated. Graft and corruption depletes our energies, resulting in general apathy. A world-class people are stifled by patronage politics.

People and families feel victimized, of having little or no control over their lives and their future. This affects all of us: individually and as members of various sectors: business, government, civil society, and the Church.

Upon closer look one realizes that it is hope, that basic ingredient of meaningful human life, which is ultimately at stake.

Without it, people cannot do anything substantial and sustained. Remove hope and the present has no meaning, the future cannot be planned. Despair paralyzes. A person in despair does not feel any space for meaningful and productive action. He or she is hemmed in from all sides. There is no breathing space, just a pressing void.

Hope is what gets people out of their beds in the morning; it is what makes them productive, knowing that their labors will not be in vain. Hope empowers people to dream and to work for better times. As Elizabeth B. Browning puts it: “Hope is a thing with feathers – which perches on the soul – and sings the tune without the words – and never stops at all.”

There is need to create spaces of hope where people can breathe and confidently declare: “I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us” (Rom 8:18) knowing that “in everything God works for good with those who love him, who are called according to his purpose” (Rom 8:28).

B. THE PHILIPPINE 666: SPIRITUAL AND HISTORICAL ROOTS OF OUR THREATENED HOPE

Our nation’s besieged hope has spiritual and historical roots having to do with corruption.

Corruption is not just socio-economic or political. It is ultimately a spiritual reality. “Corruption” comes from two Latin words: “cor” (“heart”) and “rumpere” (“to be broken into small pieces”). Corruption, then, has to do with broken hearts. This brokenness began when our first parents, Adam and Eve, whose hearts were made for God, opted to pursue other gods. A part of them was oriented towards God; another away from the Creator. Then they broke each other’s hearts and started to blame each other. Their children broke each other’s hearts. Even nature rebelled against their descendants through a catastrophic flood. This brokenness has been spreading ever since. This reality is captured in Genesis 6:11: “In the eyes of God the earth was corrupt and full of lawlessness.”

The Philippines is a nation of broken hearts. This is evident in three defining moments in our nation’s history: the Philippine Revolution of 1896; the Philippine Independence of 1946; and the People Power Revolution of 1986, which resulted in unfulfilled dreams and more broken hearts.

The Philippines 666, therefore, is the accumulated, unfinished businesses of these three moments in our nation’s history. Like the Biblical number of 6 (which is one short of the perfect Biblical number of seven), Philippines 666 represents incompleteness and lack of       wholeness. We are a nation of broken hearts manifesting itself in the aforementioned threats to hope. Alas corruption has become part of our culture. Yet, as Paul insists: “But where sin increased, grace increased all the more.” (Romans 5:20).

C. CALL TO CONVERSION: PERSONAL  AND STRUCTURAL EVIL

An offshoot of Philippines 666 is the so-called structural evil. This  spiritual, cultural, and socio-political reality manifests itself in relationships and in institutions. As PCP II sec. 270 points out:

There are, indeed, ‘structures of sin’ or social sins, which consist of situations, collective behavior, or structures that cause and perpetuate social injustices. Such structures are created by the accumulation of many sinful attitudes, ‘two of which are very typical: on the one hand, the all-consuming desire for profit, and on the other, ‘the thirst for power, with the intention of imposing one’s will upon others.

The relationship between personal and structural sin is further clarified in the Catechism for Filipino Catholics sec. 1170:

Finally, there are situations or “structures” of sin, in which    certain social groups, institutions or organizations cause or   support evil, or when they are in a position to eliminate or limit the evils, fail to do so, and through secret complicity or           indifference side-step the effort and sacrifice required…Structures of sin, therefore, “are rooted in personal sin and thus always linked to the concrete acts of individuals who introduce these structures, consolidate them, and make them difficult to remove. Thus they grow stronger, spread and become the source of other sins, and so influence people’s behavior.”

The pattern and cycle of decline and brokenness can be reversed. A  nation of broken hearts can be made whole again.  If corruption manifests and leads to fragmented nation, a nation of united hearts can be achieved through solidarity: a “firm and persevering determination to commit oneself to the common good, i.e. to the good of all and of each individual because we are really responsible for all” (CFC, 1194).

The transformation must start from within, through personal conversion. Journey towards personal holiness is both the starting point and the offshoot of one’s involvement in social transformation.

This transformation moves into the family circle through mutual forgiveness, shared values, and effective communication within the family. These two concentric circles of personal conversion and family renewal must be aligned with and integrated into the imperative of  social transformation. Again PCP II sec. 273-274 is instructive:

Conversion then requires the renewal of people’s relationships and their social structures. By reason of our pilgrimage to the Kingdom of God, we need to change our own hearts and the social, economic, political and cultural systems that have promoted massive poverty and inequity. The necessity of social transformation is not a new demand. What is new is its faith-motivation, as a demand of Christian discipleship.

Transforming the cycles of decline and brokenness into cycles of growth and wholeness has Biblical precedence. Eva is reversed by Ave; Adam by Jesus. Truly, “where sin increased, grace increased all the more” (Romans 5:20). The Philippines 666 is an opportunity for Philippines 777!

D. AN EMERGING MOVEMENT

A new movement (“Dilaab”) is emerging fuelled by the imperative of social transformation from a faith perspective. The vision of this   movement is a transformed Filipino nation. This movement builds upon existing renewal programs and groups in the Church.

“Dilaab” (Cebuano for “fire, fervor, or conflagration;” also Filipino for “tongues of fire”) is a volunteer-driven, Church-based movement for a transformed Filipino nation through heroic Christian citizenship.

The word “Dilaab” can be looked upon as the combination of two Filipino words: “Dila” (“tongue”) and “Alab” (“fire, fervor, or conflagration”). It is then, “tongues of fire” or the “(second) breath” of the Holy Spirit. Whereas the “first breath” (namely, the Cursillo and Charismatic Renewal movements, to name but two) swept the country during the last four decades of the 20th century and mainly focused on personal and family conversion, this second breath focuses on social transformation building upon the first two levels of renewal.

It is partnering with the Holy Spirit in the work of social transformation. As the well-loved prayer puts it: “Come, Holy Spirit, fill the Hearts of Thy faithful and kindle in us the Fire of Thy love. Send forth Thy Spirit and we shall be created – and Thou shall renew the face of the earth (Ps 104: 30).”

Three Church-based advocacy outreach arms provide concrete expression for the movement, one reaches out to OFW and families (Friends of Pedro); another seeks a narcopolitics-free Philippines (Kamatuoran – “Truth”); and a third promoting graft and corruption-intolerance (Barug – “Make a stand” – Pilipino). Besides these, the movement also partners with other advocacy groups.

All three advocacies are Church-based since they focus primarily on networking with existing Church groups, introducing our social concerns to them, and inviting them to get involved. This orientation is inspired by Catechism for Filipino Catholics, 1193: “Since we Filipino Catholics constitute the great majority of our nation, we hold the primary responsibility for building a just Philippine society.” Forming a united Christian front for social transformation, starting with the Church, is Dilaab’s primary concern.

Although based with the Roman Catholic Church, the movement is not Church-bound as it links with other like-minded denominations, religions, and sectors.

E. DILAAB SPIRITUALITY AND IDENTITY

Spirituality is the channeling of desire. The desire for newness is intrinsic to the human heart: “Behold, I make all things new” (Rev 21:5). All of us desire newness and the opportunity to begin anew. Broken hearts yearn to be made whole. A cultural and spiritual transformation of a people can be only be attained and sustained through a moral-spiritual renewal movement. Dilaab spirituality has to do with a call to “put out into the deep” (Luke 5: 4). This is to take a further step, to be bold without being reckless, and to be a people of defiant hope.

The key word in all these is “heart.” To start with: “God is greater than our hearts” (1 John 3:20). We may be broken but we do not stand condemned. Inspired by this, the heroic Christian citizen finds “courage” (Latin, “stout-hearted”) to “be correct” (Latin, “heart in the right place”). This includes standing behind and closing ranks with people of conscience in government, private sector, and civil society. This is a more contemporary application of Micah 6:8: “You have been told, O man, what is good, and what the Lord requires of you; only to do right and to love goodness, and to walk humbly with your God.”

Valuable lessons from experience has led the movement to distill certain core values and convictions. We are all in this together, as part of the problem and part of the solution. We have also realized that prevention is better than cure, although such long-term view does not do away with directly confronting issues. We are convinced that faith-impelled graft and corruption-intolerant work, and advocacy work for social transformation are other names for evangelization. The Eucharist then is the source and summit of authentic social transformation as it is the focal point for spiritual unity. We never underestimate the power of prayer and of Sacred Scriptures. Finally, humility, patience, and prudence should mark our actions; beggars will be choosers.

The essence of the Dilaab spirituality is the fire of the Holy Spirit. Pentecost reverses the will to power symbolized by Babel by releasing the healing and unifying presence of the Holy Spirit.

Dilaab identity and spirituality is symbolized by a shield with the following elements:

(1) The CALL is symbolized by the burning bush. Involvement in Dilaab is a call from God who ignites spaces of hope, starting with one’s own wounded selves. Dilaab members partner with God who ignites and sustains the flames of the burning bush.

(2) The movement is UNIQUE in that three specific advocacies gave birth to it. Each advocacy emerged out of an engagement with a specific crisis: the OFW phenomenon, illegal drugs and narcopolitics, and graft and corruption. These crises are symbolized by three circles of whirlwind. Yet, amidst these crises stand a home whose center is the Bible. These are the defining moments of the movement.

(3) The movement LIKES TO BE REMEMBERED as a united front of faith-impelled individuals and groups that succeeded in awakening solidarity, that “firm and persevering determination to commit oneself to the common good” (CFC 1194). Hence, a circle of like-minded individuals each of whom is a lighted candle.

(4) Dilaab MOTTO: “Igniting Spaces of Hope.” 

F. BASIC ELEMENTS

The Dilaab movement, its advocacies and networks, share three basic elements:

(1) Faith-impelled and Church-based, though not Church-bound:

Not motivated by ideology, anger, ego-tripping, or partisan politics but a realization that the various aforementioned symptoms of a hope under threat, threatening the nation, is not part of God’s plan. Fullness of life is God’s plan for humanity. Active involvement of believers who also happen to be citizens is vital to the realization of our dream of a transformed people and nation.

Another perspective: programs and projects may be described as harnessing faith to ignite spaces of hope where the energies of love can be shared.

Seeking collaboration with other denominations, faiths, and with other sectors of society.

(2) Knowledge-based:

Starts with self-knowledge: advocates can easily fall into the very reality they are trying to change; self-awareness is first step to overcoming the traps of power and patronage politics.

Research-based: decision making and planning is based on verifiable data.

Use of traditional and modern means of communication: covers the range of newspaper to website. Partnership with media and the academe is vital.

(3) Organize, do not agonize:

There are still more honest and good people in the Philippines than dishonest ones, only that the latter are better organized, funded, and influential while many of the former are apathetic and left to their own devices.

Hence, need to network with existing Church-based groups and link with non Church-based groups in business, government, and civil society. We need a united front to strengthen our efforts and avoid duplication.

G. BASIC SERVICES OFFERED BY THE ADVOCACIES

Dilaab advocacies offer three basic services to help awaken the faithful towards involvement in Christian advocacy work. These services correspond to three questions which people in the pew would ask regarding social transformation:

What is the connection between my/our Christian faith and social transformation?: Articulating a spirituality of social transformation.
     
      Mobilizing the faithful for Christian advocacy work requires the articulation of a corresponding theology expressed through liturgical celebrations, popular religiosity, local symbols, etc. It articulates a spirituality that finds God in and through organized, public effort addressing socio-political issues but always from the perspective of conscience formation and the social teachings of the Church.

What can I/we do?: Developing, channeling, and disseminating “technologies” needed to accomplish the mission of the advocacies.

      Many individuals and groups in the Church want to do something about socio-political problems, particularly those rooted in graft and corruption, but do not know how. “Technologies” – which  include methods, systems, standards, approaches, etc. – on corruption-intolerance, for instance, are needed to galvanize and sustain popular support. These “technologies” translate into programs, as indicated in the next section.

With whom can I/we work?: Connecting various Church and other groups for a united front.

      Connectivity is a more contemporary term for communion. Parishes, renewal groups, and institutions like schools and communication centers, need to create a united front with other Church-based organizations and groups from other sectors for social transformation.

H. EXISTING PROGRAMS

(1) The Heroic Christian Citizenship and Leadership Program (HCCLP) is a flexible program (i.e. in terms of modules and length of time) promoting heroic Christian citizenship and God-centered leadership in government agencies and other sectors. The HCCLP is inspired and informed by the following initiatives:

The Philippine National Police Values and Leadership School (PNP VLS), a holistic program to PNP personnel in their physical, psycho-spiritual, and professional needs. Dilaab partners with the Christian Officers Reform the Police Service (CORPS) Foundation Movement and other renewal groups. A 21 or 30-day program is available.

“Spaces of Hope” is a day-long seminar-workshop linking love of God and neighbor with love of country. Based on Atty. Alex Lacson’s 12 Little Things Every Filipino Can Do To Help Our Country, the module incorporates insights from the Bible, Deus Caritas Est, PCP II, and CBCP statements.

S-Leadership Seminar attempts to bring God back into the center of the leadership equation. This 2-day (or five-afternoon) seminar was created by Ms. Selene Yu of the Potter’s Leadership Academy, a Wharton School graduate, inspired by a spirit-filled “desert experience” she had in 1997. It presents a holistic view of leadership with illustrations from nature and contemporary life, and with generous Biblical insights.

(2) The Integrated Family Relations Enhancement Program (IFREP) is a faith-impelled, proactive, family-centered, and integrated outreach program for would-be Overseas Filipino Workers (OFWs) and their families.

(3) The Kamatuoran Accountable Stewards In Network (K-ASIN) Program is a values education and conscience formation program that is school and parish-based for a narcopolitics-free society.

(4) The Barug Pilipino Accountable Stewards in Network (BP-ASIN) Program aims at forming graft and corruption-intolerant citizens promoting accountable partners who stand behind, alongside, and in front of champions in government and other sectors.