Danny Pilario

To understand the meaning of synodality, four sets of keywords are advanced: listening and speaking; leadership and authority; accounting and co-responsibility; inclusion and mission. By using the data from the report of the CBCP on synodal reports in the dioceses of the Philippines, we explored on the consequences of these keywords to the churches and educational institutions in the Philippines.

... It can be disguised under the cloak of char-ity; for instance, when the subordinate party is showered with gifts - a gesture which obscures the asymmetrical relationship. Viewed from this asymmetry, the showering with gifts must be uncovered as symbolic violence. ...

Le but de cet article est d'engager L.-M. Chauvet dans un dialogue critique a partir de la perspective de l'analyse du «don-echange» de Pierre Bourdieu. L'A. pretend que le fait que Chauvet ait neglige la pensee de ce dernier l'a conduit a des contradictions dans tout son travail theologique comme il trahit aussi sa position sociale dans le domaine de la production contemporaine de la pensee theologique. Il suggere egalement que la direction prise par Bourdieu peut etre complementaire du projet de Chauvet en aidant a enoncer la «sacramentalite» du point de vue du nombre croissant des «exclus» dans le capitalisme mondial.

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This article attempts to answer the question how interdisciplinary is theology in the Asian context? It tackles the issue in three distinct parts: (1) the notion of interdisciplinarity; (2) the relationship between theology and other disciplines; and (3) the principles and practices of interdisciplinary theologizing in Asia. First, interdisciplinarity feeds on the concept of scientific disciplinarity. Though “disciplines” as domains of knowledge exist from the Greeks to the scholastics, disciplinary specialization is a modern creation. The subsequent scientific compartmentalization longed for a synthesis, thus, leading to the varied ways of relating among scientific disciplines expressed in terms like interdisciplinarity, multidisciplinarity and transdisciplinarity. The second part of the article maps how theology has dealt with its “other” throughout history. The third section argues for the dialogical character of both Asian cultures and Asian Christianities. Finding themselves in...

This article is a brief commentary linking the embodied character of popular pastoral practices to the centrality of the body in today's bloody war on drugs. Drawing insights from Pierre Bourdieu, the author characterizes how these practices are simultaneously durable and improvised.

The question I would like to answer in this article is simple: How can Pope Francis’ challenge of mercy and compassion in this Jubilee Year be concretized in the context of our Vincentian calling of service to the poor and excluded? I will do this in three parts. First, I will summarize Pope Francis’ theology of mercy and compassion. Second, I will try to inquire on the central points of St. Vincent’s spirituality of compassion for the poor in the contexts of our vowed lives. Third, I will outline some concrete challenges to our communities and ministries in different contexts.

There are five categories of responses to Laudato among Philippine religious institutes: (1) initiatives at the personal and community levels; (2) initiatives at the ministry level; (3) formation-educational initiatives; (4) institutional responses; (5) advocacy work.

This article asks some simple questions: How do the present Magisterium pronouncements on the Eucharist respond to the problem of contemporary human suffering? What kind of Eucharistic theology contributes to their liberation and well-being? How should we celebrate Mass in a way that is meaningful to the poor and the marginalized? A cursory survey on the documents from the Vatican in recent decades shows at least three directions: the retrieval of the notion of sacrifice; the move towards liturgical centralization and emphases on sacramental details in celebrating the Mass; and the rekindling of “Eucharistic amazement”. I will show how these emphases do not connect with the actual needs of people from the margins, especially those whose tables are most often empty. Pope Francis, however, brings some hope to many who have been excluded through his symbolic gestures and words: “Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason… The Eucharist, although, it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak” (Evangelii Gaudium, 47).

This article discusses the relevance and applicability of the 'post-religional paradigm' as proposed by EATWOT (Ecumenical Association of Third World Theologians) in the Asian contexts. It also inquires on how the Asian phenomenon and its interpretations relate to the crisis of religions in Western societies. It attempts to answer this problematic through four steps: a summary of the theological proposal and its relationship with the Western sociologies of religion; a search for a viable framework with which to understand religions in post-secular societies; discussion on the "discourses of Asia" and the corresponding view on religion; an elaboration of my preferred framework with some examples from the Asian situation. I argue that a viable theological proposal on post-religional paradigm should start from the analysis of how religious discourses and practices navigate with concrete socio-historical forces on the ground. Consequent to this view is the assertion that there is no universal sociology/theology of religion's development but multiple and complex religious discourses in specific contexts.
Resumo Este artigo discute a relevância e aplicabilidade do "paradigma pós-religional", como proposto pela Associação Ecumênica de Teólogos do Terceiro Mundo (EATWOT) no contexto asiático. Também indaga sobre como o fenômeno asiático, e suas interpretações, está relacionado com a crise das religiões nas sociedades ocidentais. Busca responder a essa problemática em quatro etapas: um resumo da proposta teológica e sua relação com as sociologias da religião ocidental; a busca de um quadro viável para se compreender as religiões nas sociedades pós-seculares; a discussão sobre os "discursos da Ásia" e a visão correspondente sobre a religião; e a elaboração do meu quadro preferido com alguns exemplos da situação asiática. Defendo que uma proposta teológica viável no paradigma pós-religional deve começar a partir da análise de como os discursos e as práticas religiosas navegam com as forças sócio-históricas concretas da realidade. Em decorrência dessa visão pode-se afirmar que não há nenhuma sociologia/teologia universal do desenvolvimento da religião, mas múltiplos e complexos discursos religiosos em contextos específicos.

This article is a reflection from the ground - taking the survivors' experiences of the 2013 super-typhoon in the Philippines as its starting point. It understands the peoples' narratives about the event as leading to a view of apocalypse as (post)apocalypse from the lens of some contemporary theories. Against the teleological, evolutionary and modernist views of history which have turned predictable, dominant and hegemonic, the people's voices also point to an 'interruption' (J.-B. Metz) which provides historical opening for the Messiah's coming into their lives. The last section outlines some elements of (post) apocalyptic spirituality from the perspective of people at Ground Zero.

The article is a synthesis and commentary to my article entitled “Revisiting Historiographies: New Trajectories for Asian Christianity,” in Oxford Handbook of Christianity in Asia, ed. Felix Wilfred (New York: Oxford University Press, 2014) presented at the Intensive Study Programme - “Christianity in Asia” Catholic University of Münster on 26 September 2014.

This paper takes the methods of John Milbank (radical orthodoxy) and Leonardo Boff (liberation theology) to task. Even as they find themselves at opposite sides of the ideological spectrum - in fact they possess a common weakness. Both enthrone the "theologian" as the ultimate arbiter of theological meaning at the expense of voices from the ground. I argue that the voices, sentiments, reflections and praxis from the rough grounds are necessary to develop, change, modify or subvert the way we have formulated our doctrines, dogmas and beliefs - so that the saving message of the God of surprises can be heard in our times.

This article is a reflection from the ground taking the survivors' experiences  of the 2013 supertyphoon in the Philippines as its starting point. In it, I present peoples' account of the event as leading to a view of the apocalypse as post-apocalypse in line with recent theories. As against teleological, evolutionary and modern views of history which have become predictable, dominant and hegemonic, people's voices point to an interruption (Metz) which provides a historical opening  for the Messiah's entry into our lives

The complex discourse of globalization has its promises and perils. On the one hand, the postmodern celebration of difference has promised subalterns the possibility of being heard and valorized again in the global arena, e.g., the presence of Third World cultures in world economic centers; the exposure of local issues and advocacies in international networking sites, etc. On the other hand, globalization has also produced it victims, e.g., migration and human trafficking, destruction of indigenous communities and environment through the incursion of big companies, and many others. This paper tries to locate where possible resistance lie in the context of this powerful economic-political force called globalization which also presents itself as “the only game in town”. Using contemporary philosophical-sociological frameworks, I will argue that the grassroots communities who have survived long years of colonial oppression possess alternative cultural resources that counters the inroads of what Michael Hardt and Antonio Negri calls the “Empire”.

This paper is a contextual reflection of the most recent Vatican document on education “The Identity of the Catholic School for a Culture of Dialogue” (25 January 2022).  I was requested to reflect on the document in the context of the Philippine educational situation. But we cannot reflect on this as disconnected from the other directives coming from Pope Francis. At the height of the pandemic, he promoted and spearheaded a movement called “Global Compact on Education” in 2020.  In short, we shall ask ourselves this questions: “From the perspectives of Pope Francis, what shall Catholic education be on at this time in our history? If we want to be relevant to our context, how does Catholic education contribute to alleviate the suffering and vulnerability of the world?”

I am asked here to share my thoughts on the most recent Vatican document on education “The Identity of the Catholic School for a Culture of Dialogue” (25 January 2022).  I was requested to contextualize the document in the Philippine educational situation. But we cannot reflect on this as disconnected from the other directives coming from him. At the height of the pandemic, he promoted and spearheaded a movement called “Global Compact on Education” in 2020.  In short, we shall ask ourselves this questions: “From the perspectives of Pope Francis, what shall Catholic education be on at this time in our history? If we want to be relevant to our context, how does Catholic education contribute to alleviate the suffering and vulnerability of the world?”

Abstract
The call to incarnate the “Church of the Poor” is a constant rallying vision of any movement for church reform — from the words of early Church Fathers to St. Francis of Assisi and the mendicants, from the Reformation to the Pact of the Catacombs and liberation theologies. St. Vincent de Paul was confronted with the same challenge by a Huguenot in Montmirail: “The pastors are ignorant and vicious, and the faithful are left without instruction… the poor country folks are lost. Don’t tell me that the Church is guided by the Holy Spirit. I do not believe you.” The life and mission of St. Vincent can be read as a reply to this objection. This paper intends to explore some hermeneutical keys in Pope Francis’ challenge to reform the Church toward this vision, as it searches for possible inspirations and directions from the ministry and legacy of Vincent de Paul.

This article asks some simple questions: How do the present Magisterium pronouncements on the Eucharist respond to the problem of contemporary human suffering? What kind of Eucharistic theology contributes to their liberation and well-being? How should we celebrate Mass in a way that is meaningful to the poor and the marginalized? A cursory survey on the documents from the Vatican in recent decades shows at least three directions: the retrieval of the notion of sacrifice; the move towards liturgical centralization and emphases on sacramental details in celebrating the Mass; and the rekindling of “Eucharistic amazement”. I will show how these emphases do not connect with the actual needs of people from the margins, especially those whose tables are most often empty. Pope Francis, however, brings some hope to many who have been excluded through his symbolic gestures and words: “Everyone can share in some way in the life of the Church; everyone can be part of the community, nor should the doors of the sacraments be closed for simply any reason… The Eucharist, although, it is the fullness of sacramental life, is not a prize for the perfect but a powerful medicine and nourishment for the weak” (Evangelii Gaudium, 47).