The OMI tradition in Southern Philippines

Long before the historic Vatican document, Nostra Aetate (the document on the relation of the Church to non Christian religions), the Oblates of Mary Immaculate or the OMIs in Sulu and Cotabato Provinces have always understood the importance of Muslim and Christian collaboration in the carrying out of their mission. There are difficulties, frustrations and pains, yet, they are transcended as they continue to learn how to live as neighbors. With few exceptions, the Oblates have established a friendly and warm relation with their Muslim neighbors in the south. In the Philippines, the OMIs have two traditions of Muslim-Christian collaboration personified by two Oblate bishops who met their tragic deaths in February 1997. The first is the tradition of Bishop Antonino Nepomuceno, OMI or Bishop Tony as he was popularly known. In the early '70s, when the Moro rebellion was at its heights, Muslim individuals and communities were constantly harassed and repressed. The military wantonly violated their rights. Arbitrary arrests, searches and military operations or the infamous ‘sona’ both in urban areas as well as in the remote areas fueled the animosities between the Moro people and the Philippine government during the period of martial rule. It was during this crisis that Bishop Tony stood as a living witness to what the Sacred Council beautifully articulated in words, which speak of concern and sincere effort to achieve understanding between Muslims and Christians and to work together preserve and promote peace, liberty, social justice, and moral values. To accomplish this Muslim-Christian collaboration, he initiated the first Catholic, Protestant and Muslim Leaders Association. The association was there to protect civilians’ civil rights against the constant assaults of the fascist army of Mr. Marcos. In times of calamities, Bishop Tony with his Muslim and Protestant friends was in the forefront to give relief, assistance and moral support as well. He was a man who in times of war was able to forge Muslim-Christian solidarity that witnessed to the common tradition of trust, friendship and hospitality amid the legacies of suspicion, anger and hatred. The Social Action Center that he headed in all those years became the powerful symbol of Muslim and Christian solidarity for justice, freedom and brotherhood. He was, indeed, a pioneer in a prophetic ministry always in solidarity with Muslims and other Christian churches as well. He lived to the full his Episcopal motto: “To serve and not to be served.” The second tradition is that of Bishop Benjamin de Jesus, OMI. Bishop Ben was a gentle, yet a very jovial person. As priest and later as Bishop, he was a friend to all, but most especially to the poor and the vulnerable sectors of Philippine society. His passionate commitment to the poor urged him to venture in a humble and non-threatening friendship with the Muslims in the Vicariate of Sulu. He wanted to be the humble and compassionate servant of the peoples of Sulu. It was his contagious and compassionate smile, his willingness to walk the extra mile and his gentle and humble presence that endeared him most to the Muslims. He was, indeed, a gentle friend to all … yet he was felled by an assassin’s bullets in front of Jolo Cathedral. Yes, it was a violent end for a man of God. His Episcopal motto: “To Love is to Serve” beautifully described the life and the ministry of the man. These two traditions in Muslim-Christian collaboration point to the heart of the OMIs dialogue with Muslims. They are rooted in “being” with the people, especially the poor and the vulnerable sectors of society. It is a “rootedness” that is shaped and fashioned by a shared living, sympathy and solidarity. This becomes the wellspring of their active participation in all human endeavors, economic, political and cultural, always in favor of the poor, the oppressed and the marginalized. Oftentimes, this kind of witnessing is clearer and more eloquent than any oral proclamation of the Good News. In both cases (Bishop Tony and Bishop Ben), there is that desire to carry out the joyful and humble work of proclaiming God’s unconditional love and his all inclusive kingdom that recognizes and respects the dignity and spiritual treasures of our Muslim neighbors. In the Southern Philippines, the Muslim-Christian collaboration is not something abstract. It is a human activity that involves total life experience. It takes place in the individual as well as communal lives as they live out their faith and conviction according to their living traditions. No doubt, the partnership and collaboration depend upon mutual trust and understanding. It demands respect for the identity as well as the integrity of the other. It rests on the conviction that God who is all merciful and compassionate desires to draw all peoples and the whole creation into a relationship of love and peace. This kind of partnership should enhance a new culture that enables and empowers all to draw from each other’s traditions and common resources to help face today’s threats to global survival and work together toward peace with justice and the integrity of creation. They should spare no effort to live and work together towards reconciling conflicts, eradicating bigotry and prejudices, and empowering grassroots level communities to act upon their own choices in self-development towards a more just and participatory society. There are no simple formula to enhance and build collaboration and partnership. Every situation demands a serious study and reflection of the many and varied factors at play. Some of these are historical, social or doctrinal. But whatever the factors and their magnitude, it is every one’s duty to see a better community where peoples of differing faiths and traditions live in love, justice and peace. All true believers have the obligation to emphasize that which unites peoples and communities and make a determined effort to set aside that which would divide them. In fact, believers can only do this if they have full understanding of what the other believes, and are committed to the principle of respect and recognition of the beliefs and feelings of every community and person.