CHAPTER III.

CICM in the Philippines

This Chapter traces the story of the growth and development, as well as the setbacks, of
the CICM since they set foot in the Philippines in 1907. Significant persons, events, and
accomplishments are mentioned, with the view of eliciting appreciation from the students of
how these zealous missionaries, imbued with the spirituality of dedication to the the
Incarnate Word, and under the patronage of the Immaculate Heart of Mary, struggled to do
their “beautiful mission” in these Islands.

Lesson 1: The Stages of Growth

The Mission Statement of Jesus (Lk. 4:18-20)

“The Spirit of the Lord is upon Me, because He has chosen Me

to bring Good News to the poor… to proclaim liberty to the captives
and recovery of sight to the blind… set free the oppressed and announce
the that the time has come when the Lord will save His people…”

It is evident in the reading that in His inner consciousness, Jesus understood

that He had a mission from His Father to preach the Good News of God’s reign and to work for
the establishment of that reign. He was totally faithful to that vision. He understood that His
mission was to do the will of God, and He pursued that goal with a single-minded fidelity that
He foresaw would bring Him into conflict with the secular and religious powers. It was this deep
human integrity that brought about His destruction.

Such mission of Jesus is liberating, transforming, salvific. It liberates man from

all forms of miseries, and evil. It penetrates all dimensions and strata of life. Christ, our Savior, is
an evangelizer, one who teaches and proclaims the Good News of salvation. As an evangelizer,
He proclaims the kingdom of God and the center of His Good News is salvation, this great gift of
God which is liberation from everything that oppresses man but which is above all liberation

Page 1 of 10
from sin and the Evil One. This He did throughout His ministry, marked by service. Jesus served
the needs of the people of His time and He still serves our needs. As He serves our needs, so
must we serve one another’s needs and carry on His work in the world (Knox, Ian. 2011).

The Church and all her members must participate in this evangelizing and
liberating mission , drawn from the very mission of Christ, the greatest evangelizer. Witnessing
to the Gospel is always given importance. Doing this entails a personal conversion which begins
from one’s own heart, for such is the demand of the kingdom which Jesus inaugurated. What
then, are the characteristics of the kingdom? Today, we can start reflecting on some questions
that point to the reality of the kingdom. Are the poor not discriminated by the society? Are the
sick being tended to and cared for? Are there people trying to make peace? Are there people who
promote justice and are prepared to die to see it accomplished? Are there people and institutions
committed to healing brokenness and alienation? In other words, are there people today trying to
carry on the work of Jesus? Do we give our share or contribution for the promotion of the
kingdom? If we want transformation, then it must begin with an urgency to change one’s own
heart first. “We cannot teach the demands of the kingdom to others if we do not exert effort to
live by its principles (Knox, Ian, 2011).”

It is therefore our duty to work for the accomplishment of such salvation for all
peoples by eliminating poverty, injustice and oppression, enslavement of peoples by war,
exploitation of the powerless by the greedy. We have to make the salvation offered by God a
reality. Jesus has brought salvation; we are living in the new age of salvation. We should be
experiencing its effects now; otherwise, how could we possibly experience the grace of Christ,
which makes our life better now?

Ad Gentes Divinitus 1-5. The universal plan of God for humankind which
is salvation entails the missionary nature of the Church; from the very beginning God
had called women and men to be in the forefront of the ad extra missionary work, to
reach out to the frontiers, to go where there is the greatest need. That is exactly what
the CICM did when they accepted the invitation to do mission in the Philippines.
Their missionary presence here could be roughly divided into three stages:
(1) The Pioneers (1907 to 1930’s): the arrival of the first missionaries; the
beginnings of missionary work in Baguio and Benguet, Cervantes and Tagudin,
Mountain Province, Ifugao, and Nueva Vizcaya, and in Manila; the Philippine
Mission becoming a CICM Province; the First World War; the Catholic School
Press; the beginnings of Saint Louis University and Saint Mary University; and,
the new Diocese of Tuguegarao entrusted to a CICM bishop.

Page 2 of 10
 (2) Growth (1930’s to 1960’s): the creation of the Apostolic Prefecture of the
Mountain Province; the ordination of the first native priest of the Montanosa; the
Second World War; the change of the Prefecture Apostolic into an Apostolic
Vicariate; the foundation of the Congregation (later Sisters) of the Immaculate
Heart of Mary/Tuding Sisters; the start of the novitiate program; the transfer of
the Provincialate to Quezon City; the foundation of Maryhurst Seminary; the
beginnings of St. Louis Colleges in San Fernando, Tuguegarao, (later University
of St. Louis) and Mandaue; the ordination of the first Filipino CICM missionary.
(3) Expansion (1960’s to the present): the first Filipino CICMs left for ad extra
mission in Brazil; the creation of the Prelature of Bayombong; the opening of
Maryhill School of Theology; the appointment of the first Filipino Provincial; the
separation of the Missionaries of Jesus.

Having known the great sacrifices of the CICM missionaries in coming to the
Philippines I would express my gratitude to them by not easily complaining about the
discomforts brought about by the weather (rainy or hot), calmly accepting the fact that I do not
live with a parent because he/she is laboring abroad for me, respecting differences in culture,
language, religion, etc.

References:

Austin, Flannery, OP (Gen. Ed.), “Vatican Council II: The Conciliar Documents”. Vol 1,
New York: Costello Publishing Co., 1984.
Bulatao, Romano, et.al., “The CICM Pioneers in the Philippines”, in Growing as a Missionary
Church.” CICM Publishing House, Philippines. 2013.
CICM, “Carrying on the Mission 100 Years of CICM in the Philippines”. CICM Philippines,

Page 3 of 10
 2007.
Constitutions and General Directory of the Congregation of the Cimmaculate Heart of Mary.
Rome, 1988.
Depre, Albert, CICM. “From a Tiny Shoot: The History of the RP CICM Province 1907-1982”.
CICM Philippines.
Rev. Fr. Verhelst, Daniel, CICM,“CICM Missionaries Past and Present”. Leuven University
Press, 1995.
“The CICM Story in the Philippine Setting” in 365 Days with the Lord 2007, CICM Centennial
Edition. Makati: St. Pauls, 2007.

Lesson 2: Distinct Contributions of CICM Philippines

1 Cor 12:4-11(Unity and Variety):

Different forms of service but the same Lord

Or

Mt 25:14-30 (The Parable of the Talents)

The Holy Spirit is responsible for the various talents needed in the ministry; different
skills and talents are necessary in spreading the Gospel. It is that same Spirit who unites the
many different peoples into one body, the Church. In this Church, we all have received the
power of God’s Spirit to do what God instructs us to do. Jesus Himself speaks positively about
developing the gifts and talents with which we have been blessed by the Lord.

In the Church, there is diversity. Some are called to become teachers, dispensers of the
mysteries and pastors for others. And it highlights the sharing and mutual interaction in the
Church. Between the different parts of the Church there is a bond of close communion whereby
spiritual riches , apostolic workers and temporal resources are shared. For the members of the

Page 4 of 10
Church, are called upon to share their goods, according to the gift that each has received,
administer it to one another as good stewards of the manifold grace of God.

Perfectae Caritatis 8: “In the Church there are many institutes . . . . engaged in different
kinds of apostolic work and endowed with gifts which vary according to the grace that is given
to them . . .”

The CICM missionaries in the Philippines contributed in no small measure to the

evangelizing task/mission of the Church. A number of them have left their distinct mark in
different areas of missionary endeavor. They have been recognized as builders and pioneers,
educators, catechists, seminary formators, social scientists, philosophers and theologians, and
social justice advocates.

1. Builders and Pioneers

The Christianization of the erstwhile Mountain Province was not accomplished
during the 300 years of Spanish colonization. Rather is is largely attributed to the
pioneering efforts of the CICM Fathers, from 1907 onwards. The building up of
Christian communities, the conversion of the Igorots of Apayao, Benguet, Ifugao,
Kalinga, Mountain Province, and Baguio, was accompanied by the building of
infrastructure in the form of churches, schools, chapels.
In 1911 the church in Bontoc was built by Frs. Constant Jurgens and Jules
Sepulchre.Fr. Jerome Moerman opened up the first CICM mission station of Ifugao in
1910 in the old Dominican mission of Kiangan. From 1912 on, Fr. Leo Quintelier became
the roving apostle of Benguet from his central station of Itogon. Starting from 1913, Fr.
Florimund Carlo was a true shepherd to a fast-growing flock in Baguio during the next 32
years.
A well-known and distinct landmark built by the CICM in Baguio is the Our
Lady of Atonement Cathedral, the “Twin Towers of Baguio City”

Page 5 of 10
 From 1948 onwards, Bishop William Brasseur, truly a builder, reconstructed the
physical plants of the Mountain Provinces missions. He established farmers’ cooperatives,
rural hospitals and dispensaries, and a Catholic school system of high schools, primary
schools, colleges and the prestigious St. Louis University. He also founded the native
Sisters of the Immaculate Heart of Mary.

2. Educators/Catechists/Seminary Formators

The initiative on the education apostolate grew rapidly under the dynamic
leadership of Fr. Raphael Desmedt, the Provincial Superior from 1948 to 1957. Schools
were built wherever CICM was present. Today the five CICM universities and colleges
are a veritable presence in the North and in Cebu, making a difference in the lives of
hundreds and thousands of alumni
Bishop Constant Jurgens made a mark in the field of catechesis through his
Katecismo ti Doctrina Cristiana, the Summer Institute for Catechists, and the Inter-
Diocesan Catechism. Fr. Camilo Marivoet’s contribution is in the field of liturgical
teaching. He was in-charge of publishing texts for liturgical celebrations, most notably the
“”Pastoral Service”. He was also named the Secretary of the Episcopal Commission on
Liturgy. He wrote the Guidelines for the Eucharist approved by the CBCP in 1990. In
2007 he was awarded the rerstigious “Paul VI Award for Liturgy” by San Beda College
Early on bishops asked CICM priests to staff their seminaries, namely, the Major
Seminary of Lipa, San Carlos Major Seminary and Guadalupe Minor Seminary in Manila,
St. Joseph’s Seminary in Dumaguete,and St. Peter’s Seminary in Butuan. The Prefecture
also set up its own St. Francis Xavier Seminary under Fr. Francis Lambrecht, and by 1978
25 native priests of the Montanosa were working among their own people. It also
produced some bishops one of whom was the late Bishop Francisco Claver, SJ. The CICM
started its own novitiate in 1953, Maryhurst Seminary in 1954-1955, Maryhill Seminary in
Taytay in 1968, and Maryhill School of Theology in 1972 .

3. Social Scientists

Fr. Morice Vanoverbergh (1885 – 1982) was an illustrious missionary,

anthropologist, and linguist. Although he was not formally trained as an anthropologist, in
between his missionary duties he found time to learn firsthand and meticulously jotted
down the religious ideas, riddles, songs, and tales of the Ilocanos, Isnegs, Kankanays, and
Negritoes to whom he was assigned, and compiled them into publications about their
cultures. He also published dictionaries of the languages these people speak. (Andre De
Bleeker, CICM, “Father Morice Vanoverbergh (1885 – 1982): Illustrious Anthrpologist,
Linguist and Missionary

Page 6 of 10
 Fr. Francis H. Lambrecht (1895 – 1978) evangelized the Ifugaos for 17 years,
mastering their language and traditions, taught anthropology at Maryhurst, SLU, and
Baguio Colleges Foundation. His anthropological researches were published in scientific
periodicals of several universities worldwide. Among this lasting anthropological
contributions are his research on the Ifugao epic sagas which he called “remarkable pieces
of primitive literature. He was awarded a Doctorate Degree of Humane Letters, honoris
causa, by the Ateneo de Manila University in 1976. (Emiel Steels et al. “Theophile
Verbist, CICM: One Heart, One Soul”, Paris: Editions du Rameau, 1987.

4. Philosophers and Theologians

The CICM having staffed catechetical institutes and several seminaries most notably
the San Carlos Seminary till 1972, and the Maryhill School of Theology from the same year, has
produced a number of philosophers and theologians considered outstanding in their fields.
Countless seminarians, women religious, and catechists and lay theology students have been
trained by, among others, Frs. Herman de Rijs, Francis Gevers, Herman Hendrickx, Gerard
Linssen, John Liskens, John Pardou, Herman Sanderink, and Lode Wostyn

5. Social Justice Advocates

Various endeavors mirror the social justice advocacy of the CICM. The Asian Social
Institute of Fr. Francis Senden is a graduate school committed to total human development. (in
Carrying On the Mission, pp. 83-87) The Senden Home in Guinto St., Manila & the Sunflower
Children’s Center in Baguio City care are halfway homes for street children. (in Carrying On the
Mission, pp. 106-113) Frs John Couvreur and Ben Erkins were in the forefront against illegal
logging and for reforestation.
Fr. Luke Moortgat was known for his apostolate for children with special needs

6. Lay Collaborators

Paul Splingaerd was the handyman and lay helper of the pioneering group of Fr.
Verbist which left to do mission in China.

In the Philippines, some CICM missionaries are members of the Hierarchy such as
Most Rev. Prudencio P. Andaya, Jr., CICM, DD, Apostolic Vicar of Tabuk. Other members of
the Congregation work in communities/parishes in different dioceses: Diocese of Antipolo,
Diocese of Bacolod Diocese of Baguio, Diocese of Bayombong, Archdiocese of Cebu, Diocese
of Butuan, Diocese of Cubao, Diocese of Ilagan, Diocese of Manila, Diocese of San Fernando de
La Union, Diocese of Novaliches, Apostolic Vicariate of Tabuk, Archdiocese of Tuguegarao and
some are in foreign missions.

Page 7 of 10
 I can contribute to the work of making Christ and His Gospel made known to others
through the use of the gift/s I have been endowed with. If I can sing, I can join the music
ministry in our Parish. I am an Education student, I can volunteer to catechize the children in the
public schools in our Parish. If I can read well and loudly I can be a lector.

References:

Austin, Flannery, OP (Gen. Ed.), “Vatican Council II: The Conciliar Documents”. Vol 1,
New York: Costello Publishing Co., 1984.
CICM, “Carrying on the Mission 100 Years of CICM in the Philippines”. CICM Philippines,
2007.
Constitutions and General Directory of the Congregation of the Cimmaculate Heart of Mary.
Rome, 1988.
Depre, Albert, CICM. From a Tiny Shoot: The History of the RP CICM Province 1907-1982.
CICM Philippines.
Rev. Fr. Verhelst, Daniel, CICM,“CICM Missionaries Past and Present”. Leuven University
Press, 1995.
“The CICM Story in the Philippine Setting” in 365 Days with the Lord 2007, CICM Centennial
Edition. Makati: St. Pauls, 2007.

Lesson 3: Prospects and Challenges

The commissioning of the Disciples (Mt 28:11-20):

“. . . . Go therefore and make disciples of all nations . . .
and I am with you always, until the end of the age.”

Page 8 of 10
 Having accomplished His mission on earth, and before ascending to the Father in heaven,
Jesus commanded his disciples to go forth and spread the Good News to the whole world.
Although they might still have had some hesitation because of the recent event of Jesus’ death,
His promise of the Paraclete, and His assurance that He will be with them till the end of time
motivated them to even give up their lives so that the story of how God journeys with His people
might be made known up to the ends of the earth.

Beginning with the Provincial Assembly of 2014, and discussions here and there on the
existing document of 1998 and the Mission Declaration of 2003, CICM Philippines came up
with its “Provincial Missionary Project” in 2016, which seeks to reflect a transformative
missionary presence of the CICM in the Philippines.

The document looks at the current profile and description of the CICM Philippine
Province vis-à-vis a general description of the Church in the Philippines. Then it takes a critical
analysis of and defines the local missionary challenges, then prioritizes ad extra and ad intra
commitments, finally spelling out the planning of the implementation of the Missionary Project.
Several Action Plans are drawn up including the animation, follow-up, and monitoring of said
Project.

From the 2016 Provincial Missionary Project CICM Philippines

1. The Triple Thrusts of the CICM Mission
a. To envision a community of disciples
b. To become a Church of the Poor
c. To engage in integral evangelization
2. The Nine Pastoral Priorities
a. Integral Faith Formation
b. Empowerment of the Laity toward Social transformation
c. Active Presence and Participation of the Poor in the Church
d. The Family as Focal Point of Evangelization
e. Building and Strengthening of Participatory Communities that Make up the Parish
as a Community of Communities
f. Integral Renewal of the Clergy
g. Journeying with the Youth
h. Ecumenism and Inter-religious Dialogue
i. Animation and Formation for Mission “Inter Gentes”
3. The Local Missionary Challenges
a. Formation of Lay Leaders
b. Education

Page 9 of 10
 c. Presence in Peripheral Rural and Urban Communities (Parishes)
d. Inter-Religious Dialogue (between Christians and Muslims)
e. Justice and Peace and Integrity of Creation
f. Indigenous Peoples’ Apostolate
g. Sectoral or Special ministrties
h. Administration
i. Initial Formation
j. On-going Formation

Being in a CICM school, now towards the end of my Second Year, I should endeavor to
find out what are the concerns/priorities/Advocacies of the CICM as reflected in the programs
and activities of my school, and involve myself actively in these programs.

Reference:

CICM Philippines: The Provincial Missionary Project. Quezon City, 2016.

Page 10 of 10