RELIGION IN THE PHILIPPINES: HISTORY, TYPES, CHRISTIANITY

RELIGION IN THE PHILIPPINES

Religions: Roman Catholic 78.8 percent, Muslim 6.4 percent, Iglesia ni Cristo 2.6 percent, other Christian 3.9 percent, other 8.2 percent, none/unspecified 0.1 (2020 estimate). Compare this to data from the 2000 census: Catholic 82.9 percent (Roman Catholic 80.9 percent,Aglipayan 2 percent), Muslim 5 percent, Evangelical 2.8 percent, Iglesia ni Kristo 2.3 percent, other Christian 4.5 percent, other 1.8 percent, unspecified 0.6 percent, none 0.1 percent . [Source: CIA World Factbook]

The constitution guarantees freedom of religion and separation of church and state. But Christianity predominates, and Muslims historically have been marginalized. The disagreement between the Muslim population of the southern provinces and the federal government is not so much about religion as it is about political goals. Filipinos that are not Catholics or Muslims was mostly affiliated with other Christian churches, although there are also a small number of Buddhists, Daoists (or Taoists), and tribal animists. Christians are to be found throughout the archipelago. Muslims live largely in the south and are less integrated than other religious minorities into the mainstream of Philippine culture. Although most Chinese are members of Christian churches, a minority of Chinese worshipped in Daoist or in Buddhist temples, the most spectacular of which was an elaborate Daoist temple on the outskirts of Cebu.

Religion holds a central place in the life of most Filipinos, including Catholics, Muslims, Buddhists, Protestants, and animists. It is central not as an abstract belief system, but rather as a host of experiences, rituals, ceremonies, and adjurations that provide continuity in life, cohesion in the community, and moral purpose for existence. Religious associations are part of the system of kinship ties, patronclient bonds, and other linkages outside the nuclear family. Non-Catholics do not object to Catholic symbols or prayer in public venues.*

There are many Catholic churches in all localities. Protestant churches in Manila include the Union Church of Manila (nondenominational), Holy Trinity Anglican Episcopal, International Baptist, Lutheran, and Seventh Day Adventist. Manila also has a Church of Jesus Christ of Latter-Day Saints, a Unitarian congregation, and a Jewish Community Center. Many towns and cities in the south have mosques. Larger cities outside the south often have mosques too. Hinduism and Buddhism have never been widespread in the Philippines. Although traders and travelers introduced these religions to the archipelago as early as the fifth century, many of their followers later converted to Islam or Christianity as these faiths expanded in the region. [Source: Cities of the World, Gale Group Inc., 2002]

Books: “Power and Intimacy in the Christian Philippines” by Fenella Cannell, 1999, Cambridge University Press; “The Philippines: A Singular and a Plural Place” by David J. Steinberg, 1982, Westview Press]

Catholicism and Christianity in the Philippines

Religious majority according to the 2020 Census: Christians: above 50 percent (light purple); above 70 percent (lightish purple); above 85 percent (Grayish purple); above 95 percent (dark purple); Muslims above 50 percent (light green) above 70 percent (lightish green) above 85 percent (green); above 95 percent (dark green)

Filipino Catholicism is a fusion of Catholicism brought by the Spanish and local animist and traditional beliefs, particularly a belief that deceased ancestors and land spirts influence the lives of the living. The character of Filipino Catholicism and religious practices vary a great deal from region to region. Among the local animist practices incorporated into Filipino Catholicism are offerings made to volcano spirits and the goddess of the seas. Catholics living in urban areas tend to be more liberal and Westernized than those living in the countryside. Philippines is the one Asian country where Confucianism and Buddhism have had little influence. The history of religion is mainly a leap from animism to Catholic Christianity. Confucianism and Buddhism have been practiced almost exclusively by the small ethnic Chinese community, most of whom are Christians. Nearly all the Muslims are Sunnis. The number of evangelical Protestants is rising quickly.

The Roman Catholic Church has for centuries been the dominant religious force in the Philippines. About 80 percent of the nation's 100 million people are Catholic, but there is a plethora of home-grown Christian movements, the most highest-profile and strongest of which are the INC (Iglesia ni Cristo) and the Philippine Independent Church.

About 9.5 percent of the Christian population of the Philippines is non-Catholic. These include Protestants (5.4 percent) and the Philippine Independent Church (2.6 percent) and Iglesia ni Cristo (2.3 percent), which some consider Protestant sects. Protestants include Presbyterians, Methodists and evangelicals. Some regard the Philippine Independent Church, and Philippine Church of Christ as Protestant. Protestant missionaries arrived in 1901 and followed the Catholic example of establishing hospitals, clinics, and private schools. The Church of the Latter Day Saints (Mormons) is currently the most active missionary group.

In "The Philippines Land of Broken Promises", James B. Goodno wrote, “Spanish colonials built a Church on a a foundation of native religions that worshipped a plethora of gods, goddesses and demigods...The Spaniards did not obliterate these earlier religions but brought in a more powerful God.” Christianity and Islam have been superimposed on ancient traditions and acculturated. The unique religious blends that have resulted, when combined with the strong personal faith of Filipinos, have given rise to numerous and diverse revivalist movements. Generally characterized by millenarian goals, antimodern bias, supernaturalism, and authoritarianism in the person of a charismatic messiah figure, these movements have attracted thousands of Filipinos, especially in areas like Mindanao, which have been subjected to extreme pressure of change over a short period of time. Many have been swept up in these movements, out of a renewed sense of fraternity and community. Like the highly visible examples of flagellation and reenacted crucifixion in the Philippines, these movements may seem to have little in common with organized Christianity or Islam. But in the intensely personalistic Philippine religious context, they have not been aberrations so much as extreme examples of how religion retains its central role in society. *

Baptism in the Philippines is an important ritual for all Christian by how it is done depends on the denomination. Born again AG- Pentecostal are totally immersed in water in a pool or at a beach. A child must be 7 years or above: old enough to understand what the baptismal means. Catholic christening is usually performed inside a church with. The family and the sponsors of a baby stand nearby as a priest sprinkles water on the baby's forehead. it's free. See Catholic Practices [Source: Larissa Ubungen, larissaubungen.wordpress.com, December 9, 2012]

Animism and Folk Religions in the Philippines

image of an Ifugao rice god in the Louvre

Animism was the indigenous belief system of the Philippines before the arrival of foreign religions. It held that elements of nature—such as rocks, trees, rivers, and animals—possessed spiritual beings known as anito or diwata. These spirits, along with ancestral souls believed to influence everyday life, were respected through rituals and offerings. Many of these beliefs continued to exist and later blended with introduced religions, particularly Christianity and Islam, shaping aspects of Filipino spiritual culture.

Animism is still practiced by some ethnic groups in the Philippines, particularly among Negrito communities and peoples in the Cordillera region of northern Luzon. A central feature of Philippine animism is the belief that spirits inhabit the natural world and can influence human fortunes. To maintain harmony with these spirits, people perform ceremonies and present offerings to prevent illness, accidents, or other misfortunes. Spiritual practices are often led by ritual specialists known as babaylan or catalonan, who serve as healers and intermediaries between the physical and spiritual realms. They conduct healing rituals, communicate with spirits, and guide communities in religious ceremonies.

Although the Philippines is now predominantly Christian, especially Roman Catholic, many animistic traditions continue to persist. In rural areas in particular, these practices blend with Catholic rituals, forming a distinctive form of folk Catholicism that remains an important part of Filipino culture and belief. Animistic traditions also appear in everyday folk practices. Many Filipinos use protective charms or amulets called agimat, follow superstitions, and say expressions such as “tabi-tabi po” to respectfully ask permission from unseen spirits believed to dwell in nature. Folklore also includes supernatural beings such as the Aswang, often described as a vampire-like or shape-shifting entity.

Tagalog Religion

Tagalog Bible

Tagalogs are the largest ethnic group in the Philippines, making up about 28 percent of the country's population. They are largely Roman Catholic, though several other organized religious groups also have substantial followings. Most Protestant denominations are present, usually in small numbers, but two locally founded churches—the Iglesia ni Cristo (Church of Christ) and the Aglipayan Church, established by Gregorio Aglipay after his break with Catholicism—command significant memberships. In addition, numerous local sects and cults continue to exist. [Source: “Encyclopedia of World Cultures Volume 5: East / Southeast Asia:” edited by Paul Hockings, 1993]

Religious belief generally operates on two levels. One consists of the formal doctrines of Roman Catholicism or other established religions; the other involves local interpretations and personal adaptations of these doctrines. While education and scientific knowledge have long reached most Tagalog communities, mysticism remains influential, and many people seek direct encounters with unseen forces through penitence and acts of contrition. Life in a region frequently affected by typhoons, earthquakes, volcanic eruptions, and social disruption reinforces a traditional fatalism summed up in the expression bahala na, meaning “it is all up to God.”

Religious hierarchies are largely centered in Manila and are staffed mainly by Tagalog priests and ministers. Most towns have resident Roman Catholic clergy serving a central church (simbahan) and smaller chapels (bisitas or ermitas) in surrounding barrios. Individuals believed to possess special powers of healing or spirit communication are still found, though the terms used for them and their practices vary widely by region. Almost every community holds an annual fiesta in honor of a patron saint, the Virgin Mary, or a local image of Christ, typically organized by a dedicated group of volunteers responsible for that year’s celebrations.

The religious calendar universally includes Christmas and Easter and their associated observances. The feast of Saint John the Baptist is widely celebrated, particularly in connection with rivers and other bodies of water. Good Friday often features dramatic acts of penitence, including self-flagellation and, in some places, ritual crucifixion at sites regarded as especially sacred. Baptism, confirmation, marriage, and funerals are regular and significant events throughout the life cycle.

Alongside standard Christian teachings about death and the afterlife, at least two broader conceptual frameworks persist. One views the body as returning to the four elements—earth, water, fire, and air. The other holds that the spirit (kaluluwa) remains in the vicinity of the living for a time before journeying to the afterworld. Secondary burial has been common, involving initial interment followed later by the transfer of bones to an ossuary. All Souls’ Day (Araw ng mga Kaluluwa) is marked by visits to the cemetery (libingan).

History of Religion in the Philippines

Historically, the Filipinos have embraced two of the great religions of the world - Islam and Christianity. Islam was introduced during the 14th century shortly after the expansion of Arab commercial ventures in Southeast Asia. Today, it is limited to the southern region of the country. Christianity was introduced as early as the 16th century with the coming of Ferdinand Magellan in 1521. Protestantism was introduced by the first Presbyterian and Methodist missionaries who arrived with the American soldiers in 1899. [Source: Philippines Department of Tourism]

Two Filipino independent churches were organized at the turn of the century and are prominent today. These are the Aglipay (Philippine Independent Church) and the Iglesia Ni Kristo (Church of Christ) founded in 1902 and 1914, respectively. Recently the Aglipay signed a covenant with the Anglican Church. The Iglesia ni Kristo has expanded its membership considerably. Its churches, with their unique towering architecture, are landmarks in almost all important towns, provincial capitals, and major cities. [Ibid]

Chinese religion, Buddhism and animism have also had roles in the development of religion in the Philippines and important to some groups of people. Dr. Jose Florante J. Leyson wrote in the Encyclopedia of Sexuality: “ Taoism was introduced to the Filipinos by Chinese merchants during the tenth century. Taoism has both a philosophical and a religious tradition. As the traditional Chinese population has aged, Taoist temples are increasingly seen only in few major cities where they serve as tourist attractions, not religious symbols and sites. As octogenarian males are dying and their religion is fading away, modern Chinese males are being Westernized or practice a more popular religious persuasion. [Source: Jose Florante J. Leyson, M.D., Encyclopedia of Sexuality, 2001 |~|]

Buddhism was probably first introduced to the Philippines during the eighteenth century from India through the Malaysian peninsula and China. Chinese Buddhism, based on the Mahayana (Great Vehicle, Wide Path) school of India, was handed down from generation to generation by both Chinese traders and immigrants. This form of Buddhism is very similar to Taoism. More recently, Buddhism has become more of a social ceremonial practice rather than a religion, and its temples have become a tourist curiosity. The “fat-bellied” Buddha statue is a symbol of the family’s wealth and fertility that bedecked a Chinese house’s foyer or living room. |~|

Nature worship, the traditional indigenous religion of the Philippines, has been practiced from prehistoric times by the aboriginal Aetas, Negritos, Ifugaos, Igorots, and the hill people. Their constant struggle with the forces of nature for their survival has led to a closer relationship with their ancestors and the elements of nature. This form of religion has little if any systematic doctrine. However, there is one basic characteristic: the belief in the spirits of their ancestors who influence the living in every conceivable sphere of life and apply rewards and sanctions where appropriate. These religions also have lesser gods and deities with different powers related to physical health and fertility. The majority of tribal peoples believe that the first woman came from the “split” of the bamboo node, a kind of a tropical, tall, and slender palm with sequenced “nodes” in the trunk. |~|

Islam is practiced by 5 percent of the population, with the majority residing on Mindanao at the southwestern tip of the archipelago. Islam reached the Jolo and Zulu Islands in the Philippines, a century before the Spanish colonialists arrived, through Arab and Persian merchants arriving from the Malayan peninsula. Despite the fact that the Philippine government legally approves only monogamy, local Muslims, known as “Moros,” are allowed to have several wives provided they can afford them. |~|

Christianity in the Philippines Today

Christianity in the Philippines is very humanized. The earthy lifestyles of the Spanish friars and their closeness to the people was a key element of the Spanish period. Priests who love wine, good food, and picaresque humor have traditionally been more accepted than silent ascetics or fire-and-brimstone demagogues.

Professor Susan Russell wrote: “Christianity in the Philippines today, unlike during the Spanish period, is a mixture of nationalistic efforts by local peoples to 'Filipinize' Roman Catholicism and the efforts of a variety of Protestant missionizing successes. In the American colonial period, 1900-1946, a lot of Protestant teachers and missionaries came to the Philippines to 'purify' what they viewed as the incorrect or 'syncretic' characteristics of charismatic blends of Filipino Roman Catholicism. The Aglipayans were among the first to try to Filipinize Roman Catholicism and were popular in the early part of American colonial rule. The Iglesia ni Kristo is another Filipino-founded sect that has found strong support among well-to-do Filipinos. [Source: Professor Susan Russell, Department of Anthropology, Northern Illinois University, seasite.niu.edu]

“In remoter parts of the Philippines, where Spanish colonialism and Roman Catholicism never penetrated until the beginning of the 20th century, a variety of Christian missionaries compete for new converts. Seventh Day Adventists and Jehovah's Witnesses typically go door-to-door, spreading the specific messages that their sects support. In traditional, staunchly Roman Catholic areas, their missionizing efforts and attacks on syncretic forms of Roman Catholicism are often unwelcome. In areas where Roman Catholicism is still fairly recent, the missionaries carry messages that are more carefully listened to by local Filipinos. What was once a truly Roman Catholic country in terms of the population has given way to a variety of forms of Christianity.

In the Luzon highlands, for example, where many indigenous ethno-linguistic groups resisted Spanish rule, Roman Catholic or Anglican priests today have a fairly comfortable accommodation with indigenous forms of ritual and belief. Local peoples follow traditional customs related to burial rites, but often invite Christian priests to celebrate the last rites or formal burial rites in addition. The advantage of this kind of syncretism is that people's beliefs and support for their traditions are not lost, but simply accommodated with beliefs and practices associated with the newer religion. Many recent Protestant missionaries, in contrast, fail to recognize the value of supporting indigenous customs, and simply attack local religious practices as evil. Their meager success in attracting converts speaks to the need for understanding the context in which American religious practice can flourish.

Most recently, 'El Shaddai' is a fundamentalist Christian movement within Roman Catholicism in the Philippines that has attracted a large number of converts, both in the Philippines and among Filipinos working abroad. Like charismatic fundamentalist Christian sects in the U.S., the El Shaddai movement, led by 'Brother Mike' Velarde, relies on 'healing' rites, mass congregations, and radio and t.v. appearances and broadcasts to appeal to a large number of people seeking messages and solutions to their poverty or problems. In the rallies in Manila that are broadcast throughout the Philippines by the media, vast numbers of Filipinos seek redemption or a better life by listening to what is essentially 'Filipino' gospel. Filipinos of all walks of life attend these rallies, sometimes to have their passports blessed so they can more easily attain jobs abroad that will help their families, and sometimes to have their bank books blessed so they can more easily save money. In any case, they, like many Americans who become enamored with t.v. evangelists, are looking for messages that promise not only salvation in the afterlife, but a better living standard in this life. Religious belief, as always, is based on the ability of a religion to offer answers to the questions, concerns, and needs of people in different cultural and economic circumstances.

Religious Figures in the Philippines

Religious leaders hold significant influence in society. In the past, prominent business and political figures sought the support of Cardinal Jaime Sin because of his strong sway over much of the population. But this less the case now. Atill, local priests and ministers are deeply respected, and their requests are often treated as moral obligations. Families consider it a great honor to have a son or daughter enter religious life, and personal friendships with priests, ministers, and nuns are highly valued. Members of the clergy also participate actively in public affairs; for example, Brother Andrew Gonzales served as secretary of the Department of Education, Culture, and Sports (DECS). [Source: Sally E. Baringer, Countries and Their Cultures, Gale Group Inc., 2001]

Faith healers are also widely respected. Many claim to cure illnesses through prayer or the laying on of hands, while so-called “psychic” healers perform procedures without scalpels or visible blood. Numbering in the thousands, most of these healers identify as Christians. They believe their healing powers would vanish if they charged fixed fees, so instead they accept voluntary gifts from grateful patients.

Each barangay honors a patron saint whose feast day is celebrated with a lively fiesta. The celebration begins with a religious ceremony and continues with generous meals prepared in every household. Friends and relatives from neighboring barangays are invited to visit and share food as they go from house to house. Festivities typically include talent shows, beauty contests, dances, carnival rides, and bingo games.

Some American missionaries have traveled by plane to remote islands and jungle areas. When they spotted signs of life below, they reportedly dropped food packages as an initial gesture of contact with communities they described as “unreached people.” [Source: Norimitsu Onishi in The New York Times (November 1, 2004]

Protestantism in the Philippines

Although 80 percent of the Philippine population are Roman Catholic, 8 percent are members of the Mormons (Church of the Latter Day Saints of Jesus Christ), Seventh Day Adventists, Four Square Church, Philippine Independent Church (Aglipan), Church of Christ, Jehovah’s Witnesses, and Iglesia ni Kristo.

Cebu City is an important center for Protestant missionary activities. Many different religious groups offer English-language services there. These include the United Church of Christ in the Philippines, which is made up of Presbyterians, Congregationalists, and other groups; the Missouri-Synod Lutheran; several Baptist groups; the Philippine Independent Church, which is a separate Philippine church in communion with Episcopalians; a variety of evangelical groups; Mormons; and Seventh-Day Adventists. Cebu City also offers Catholic masses in both English and Visayan. In Baguio, different religious groups, like the Roman Catholic, Episcopal, Christian Science, Lutheran, and United Church of Christ congregations, offer regular English-language services. The latter is a united church with Presbyterians and Evangelical United Brethren. Baptists and Lutherans sponsor many missionaries in and around Baguio. [Source: Cities of the World, Gale Group Inc., 2002, adapted from a report from the U.S. State Department from August 1994.

The major Protestant churches reflected the same three-way division as the Catholics. The majority of clergy and missionaries probably were moderates. A significant number, however, sided with the Catholic progressives in deploring the use of vigilante groups against the guerrillas, asking for drastic land reform, and opposing American retention of military bases. They tended to doubt that a rising economy would lessen social ills and often opposed the type of deflationary reform urged by the IMF (International Monetary Fund). [Source: Library of Congress, 1991 *]

History of Protestantism in the Philippines

Protestantism began making inroads into the Philippines during the American colonial period (1898-1946) when missionaries from the Lutheran, Methodist and other churches began fanning out through the islands to win converts. Today evangelical Protestantism is on the rise in the Philippines. In recent years more and more Mormon, Baptist and Mennonite missionaries have been working the islands and a number of charismatic evangelical leaders have attracted large followings. Evangelicals are well known for their enthusiasm and zeal. Evangelical Protestantism has caught on particularly with the poor, presumably because it offers them hope for a better life, and there are a lot of poor in the Philippines. Some of the groups operate in places were Muslim insurgent groups are active. Some members have been kidnapped and even beheaded.

From the start, Protestant churches in the Philippines were plagued by disunity and schisms. At one point after World War II, there were more than 200 denominations representing less than 3 percent of the populace. Successful mergers of some denominations into the United Church of Christ in the Philippines and the formation of the National Council of Churches in the Philippines (NCCP) brought a degree of order. In the 1990s, there remained a deep gulf and considerable antagonism, however, between middleclass -oriented NCCP churches and the scores of more evangelical denominations sprinkled throughout the islands. [Source: Library of Congress, 1991 *]

Protestantism has always been associated with United States influence in the Philippines. All major denominations in the United States, and some minor ones, sent missions to the Philippines, where they found the most fertile ground for conversions among some of the upland tribes not yet reached by Catholic priests and among the urban middle class. Most American school teachers who pioneered in the new Philippine public school system also were Protestants, and they laid the groundwork for Protestant churches in many lowland barrios. Filipinos who converted to Protestantism often experienced significant upward social mobility in the American colonial period. Most were middle-level bureaucrats, servants, lawyers, or small entrepreneurs, and some became nationally prominent despite their minority religious adherence. *

Protestant missionaries made major contributions in the fields of education and medicine. Throughout the islands, Protestant churches set up clinics and hospitals. They also constructed private schools, including such outstanding institutions of higher education as Central Philippine University, Silliman University, Philippine Christian College, and Dansalan Junior College in Marawi. *

The denominations planted by the early missionaries numbered among their adherents about 2 percent of the population in the late 1980s. Their influence was supplemented, if not overshadowed, by a number of evangelical and charismatic churches and para-religious groups, such as New Tribes Mission, World Vision, and Campus Crusade for Christ, which became active after World War II. Increased activity by these religious groups did not mean that the country had ceased to be primarily Catholic or that the older Protestant churches had lost their influence. It did indicate that nominal Catholics might be less involved in parish activities than ever, that the older Protestant churches had new rivals, and that, in general, religious competition had increased. *

An indication of this trend is seen in the change in the affiliation of missionaries coming to the Philippines. In 1986 there were 1,931 non-Roman Catholic missionaries, not counting those identified with the Church of Jesus Christ and Latter Day Saints. Of these, only sixty-three were from the denominations that sent missionaries in the early 1900s. The rest were from fundamentalist churches or para-church groups (the terms are not necessarily exclusive). *

Muslims in the Philippines

Muslims, who make about 5 percent of the total population, are the most significant minority in the Philippines. Although undifferentiated racially from other Filipinos, they for the most part remain outside the mainstream of national life, set apart by their religion and way of life. [Source: Library of Congress *]

Muslim Filipinos traditionally have not been a closely knit or even allied group. They were fiercely proud of their separate identities, and conflict between them was endemic for centuries. In addition to being divided by different languages and political structures, the separate groups also differed in their degree of Islamic orthodoxy. *

Most Muslim Filipinos live on Mindanao, the second largest island in the Philippines after Luzon and southernmost major island of archipelago. Ravaged for years by violence from Muslim insurgencies, it has opened more to tourism in recent years as peace treaties with rebel groups have been negotiated and signed. Of the 20 million or so resident of Mindanao, about 7 million are Muslims.

Baháʼí Faith in the Philippines

The Baháʼí Faith was introduced to the Philippines in 1938 when Felix Maddela of Solano, Nueva Vizcaya became the first Filipino Baháʼí after reading pamphlets left in a Manila library by an American Baháʼí traveler, Louie Mathews. A small community soon formed that included members of Maddela’s family, and they later elected their first Local Spiritual Assembly, which was formally incorporated in 1946. In 1957, the Regional Spiritual Assembly of the Baháʼís of Southeast Asia was established during a convention in Jakarta, Indonesia, attended by the Philippine delegate Orlando D. Maddela. The growth of the faith continued when Mashid Ighani arrived in the Philippines in 1967 as the first Iranian student pioneer and settled in Baguio. Many other Iranian students followed and enrolled in universities across the country, helping expand Baháʼí teaching activities. [Source: Kathleen M. Nadeau, Worldmark Encyclopedia of Religious Practices, Thomson Gale, 2006]

By 2000, there were about 229,500 Baháʼís in the Philippines, a significant increase from around 67,500 in 1970. These communities are scattered across thousands of localities. When at least nine adult Baháʼís live in a barangay (village), they may form a Local Spiritual Assembly, the highest local administrative body of the faith. More than 150 such assemblies are elected each year during Ridván, celebrated on April 21, the anniversary of Baháʼu’lláh’s proclamation in Baghdad.

Baháʼís in the Philippines come from diverse religious, social, and economic backgrounds. Many members see the faith as promoting unity through principles such as the oneness of humanity and the elimination of prejudice.

Politics and Tensions Between Religious Groups in the Philippines

The coming of Protestant missionaries was not welcomed by Catholic clergy, and, for several years, representatives of Catholic and Protestant churches engaged in mutual recrimination. Catholics were warned against involvement in Protestant activities, even in groups like the Young Men's Christian Association and the Young Women's Christian Association. [Source: Library of Congress, 1991 *]

Since the 1970s, hostility between Catholics and many Protestant churches had lessened; churches emphasized the virtues rather than the alleged defects of other churches; and priests and pastors occasionally cooperated. Although the ecumenical emphasis did not eliminate competition and gained far more hold among older Protestant churches than among groups that had entered the Philippines more recently, the trend had significantly moderated religious tensions. *

Some tentative efforts toward ecumenical understanding also were made in relations between Christians and Muslims, delineating common ground in the mutual acceptance of much of the Old Testament and New Testament of the Bible. Occasional conferences were held in an attempt to expand understanding. Their success by the early 1990s was limited but might indicate that, even in this tense area, improvement was possible. *

According to the BBC the Philippines, leaders of religious organisations and sects become politically powerful when they direct their followers to vote as a bloc, analysts say. Electoral contests can get so cutthroat that some candidates believe the endorsement of leaders like Mr Quiboloy could make or break their campaign. "Politics in the Philippines is very much a moral exercise. Therefore, voters look to their religious leaders for guidance," political scientist Cleve Arguelles told BBC News.

Image Sources: Wikimedia Commons

Text Sources: “Encyclopedia of World Cultures Volume 5: East/Southeast Asia:” edited by Paul Hockings, 1993; “Culture Shock!: Philippines” by Alfredo Roces and Grace Roces, Marshall Cavendish International, 2010; National Geographic, Live Science, Philippines Department of Tourism, New York Times, Washington Post, Los Angeles Times, Smithsonian magazine, Encyclopedia.com, Library of Congress, The Conversation, The New Yorker, Time, BBC, CNN, Reuters, Associated Press, AFP, Lonely Planet Guides, Google AI, Wikipedia, The Guardian and various websites, books and other publications.

Last updated March 2026