PIC-PEC
Diocesan Press Service. April 6, 1966 [42-1]
Ralph S. Dean, Executive Officer, Anglican Communion
These days the ecclesiastical world, like any other, is full of quasi-words formed from the initials of other words, and some are more meaningful than others. Those at the head of this article are certainly full of meaning for they represent a concrete expression of "full Communion" which goes far beyond merely sacramental relationship.
PIC stands for the Philippine Independent Church, and PEC stands for the Protestant Episcopal Church, in this instance the missionary district of the Philippines under the jurisdiction of the Protestant Episcopal Church of the United States. Taken together they represent a joint Council in which both Churches together consider their common task in the 7,100 islands that make up the Philippines.
I have just returned from an unforgettable visit there, and have seen with my own eyes what a 'concordat' can really mean. The Anglican Communion in nearly all its parts is in full communion with the Philippine Independent Church in terms of the Bonn Agreement of 1931 which says, among other things: "Each Communion recognizes the catholicity and independence of the other and maintains its own. Each Communion agrees to admit members of the other Communion to participate in the Sacraments." But in the Philippines there is much more than paper recognition - there is active partnership.
The Philippine Independent Church represents a breakaway from the Roman Catholic Church in the Philippines at the beginning of this century at the time of the Spanish American war. It has had an arduous existence which space prevents me from detailing, so suffice it to say that after a wilderness sojourn of more than forty years both economically and theologically, it received Apostolic Order at the hands of the Protestant Episcopal Church of the United States of America in 1947, and has been led since then by the Most Reverend Isabelo de los Reyes, Jr., the Supreme Bishop, a wonderful and truly apostolic man who labours indefatigably for the Gospel in season and out of season.
I went on a memorable two-day safari with him, listened to him as he told me the history of the Philippine Independent Church, and watched him as, in place after place, he ministered to his people. I learned of its 2 ½ million people, its more than 30 bishops and its 350 clergy. I learned of its lack of revenue for many years, of its inability until recent years to train its priesthood, of its brave struggle, against great odds, for very existence. Orthodox in faith, its liturgical practice is for the most part old-fashioned and even medieval Roman, but its present leaders are active in bringing faith and practice more closely together along the lines of the best modern liturgical practice.
To begin with, its only source of revenue was stole-fees whereby in fact the priest was only paid for the specific priestly functions he performed. Of stewardship, of the involvement of the laity, there was in those early days virtually nothing. But thanks to the Supreme Bishop and his fellow bishops and the generous and sympathetic help of PECUSA that situation is changing fast.
To travel by plane from Manila to Mindanao (further away than Hong Kong) and then in one day visit ten churches, make ten speeches, and pick away at ten banquets from early morning till late at night was an experience indeed. It was another world for me, an interim world between one passing away and another struggling for identity. Welcoming brass bands, garlands of flowers, much reverencing of episcopal rings (drenched from time to time with perfume) were the order of the day. The devotion of the people, the calibre of many of the lay folk, their attachment to their Supreme Bishop, their growing pride in their church, were unmistakably seen in the attitudes of these "Filipinista" as they proudly call themselves.
The Philippine Independent Church needs help urgently, and since virtually the whole Anglican Communion is in communion with it, it now becomes the responsibility of the Communion as a whole rather than solely that of PECUSA which has shouldered the burden alone in the past. The forthcoming South East Asia Directory will make its needs known and I mention only two.
1. St. Andrew's Seminary in Quezon City in Manila, Luzon is administered by the joint Council of both Churches, and there ordinands from both the Philippine Independent Church and the Protestant Episcopal Church train together. It is already evident which of the Philippine Independent clergy have had the benefit of such training, and the younger bishops are among its graduates. Its importance is obvious, and it deserves the support of the whole Anglican Communion. Nothing could be more significant for the Christian Presence in the Philippines.
2. A parish partnership plan by which parishes or dioceses in the Anglican Communion are invited to adopt one or more of 75 selected parishes in the Philippine Independent Church to the extent of $600 a year each for two years - a modest enough request and one which if met, would do much to establish the work in parishes which at this moment will fall to the ground if not helped.
I confess to some unease at Concordats that virtually exist only on paper. Surely it should lead wherever possible to partnership and mutual help? And surely the particular needs of the Philippine Independent Church at the moment are pitched in a low enough key to enable almost anyone to help? My office in 21 Chester Street, London, S. W. 1, would gladly supply further information.
May I expect to hear from you?