The Philippines holds the distinction of having the highest number of Christians in Asia, though Timor Leste boasts a higher percentage. However, it is worth noting that the Philippines does not practice Christianity in the same manner as the Western world. Instead, it follows a spirituality that aligns more closely with its Southeast Asian neighbors, like Indonesia and Thailand. The emphasis in Filipino culture is on human connections and the responsibilities that come with them. Ledivina Cariño has explored this topic, highlighting the significant divergence between Philippine ethics and the Western concept of ethics and justice. While the West prioritizes strict adherence to ethical rules, the Philippines operates under the framework of “ethics of care.” This perspective places importance on nurturing, concern for others, equality, and the acknowledgment of differing opinions. Rather than relying on a formal system of ethics guided by rights and rules, Filipinos base their moral compass on the dynamics of relationships and maintaining harmony within them. In Philippine Christianity, the cornerstone is the family, which holds the highest significance. While Western Christian philosophy centers around individualism, Filipino Christianity is rooted in existing familial structures. Philippine Catholicism symbolizes the importance of family relationships and reflects the long-standing role of the family as the core institution in Filipino societies, as noted by Niels Mulder. Particularly, the mother occupies a position of utmost importance throughout Southeast Asia, including the Philippines, as she is revered as the giver of life and nurturer. This reverence for mothers translates into the strong devotion to Mother Mary in the Philippines, as she embodies indigenous beliefs about motherhood. Interestingly, the Philippines’ version of Christianity deviates from the mainstream emphasis on sin, repentance, and atonement. Instead, family takes center stage. In the Philippines, as in other Southeast Asian countries, religion is future-oriented and serves as a means to ensure a blessed life going forward. Spirituality is not focused on past transgressions against abstract principles but rather centers on real-life interpersonal relationships. This perspective differs from the core tenets of Christianity. Contrary to popular belief, pre-Christian Filipinos were not animists who worshiped nature spirits and forces indiscriminately. Instead, their religious practices revolved around organized pantheons comprising clearly identified supernatural beings, as Charles Macdonald explains. These beings were not vague representations derived from natural forces but rather distinct entities with names, identities, and functions. The form of Christianity introduced by Spain could even be considered polytheistic. Macdonald defines polytheism as the belief in several identifiable supernatural beings with their own characteristics, names, personalities, and an impact on human affairs, as well as rituals dedicated to these beings. The cult of saints in Spanish Catholicism aligns with the idea of polytheism, being easily embraced by cultural groups that already possessed polytheistic religious beliefs and had a supreme deity, such as Bathala in Tagalog. Anitos, lesser gods and spirits that assisted Bathala, are analogous to saints in many ways. Through this lens, observing modern Filipino Christian worship provides a glimpse into how pre-Christian Filipinos may have practiced their faith.
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