IDENTITY CHRIST-IS:

A SOCIOLOGICAL RESEARCH ON THE RECENT DEVELOPMENT ON THE

ORGANIZATIONAL IDENTITY OF CFC YOUTH FOR CHRIST AS A RELIGIOUS
CHARISTMATIC- CATHOLIC COMMUNITY.

DAVID G. QUIAMBAO

Submitted to

Prof. Manuel Victor J. Sapitula

Sociology Department

College of Social Sciences and Philosophy

University of the Philippines-Diliman

For my parents Bal and Lourdes, for without them I would have not experienced the great gift of

the Lord for me...the community of CFC Youth For Christ.

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TABLE OF CONTENTS

CHAPTER 1: INTRODUCTION
1.1 Rediscovering CFC Youth For Christ
1.1.1 Statement of Research Problem
1.1.3 A Short history of the CFC-YFC Community
1.1.2 The Evolution of YFCs, as indicated in official documents and manuals,
self-identification and its current self-perception
1.2 The Context of the Study
1.2.1 Scope and Limitations of the Study
1.2.2 Review of Related Literature
1.2.3 Research Methodologies used

CHAPTER 2: THE 2007 CFC CRISIS

2.1 The Context of the 2007 CFC Crisis
2.1.1 General Timeline of the crisis
2.2 The effect on the CFC Youth For Christ Community
2.2.1 Internal Change in Leadership and composition of key players
2.2.2 Redefining the focus and identity of CFC Youth For Christ

CHAPTER 3: YFC 20 YEARS AFTER

3.1 The present state of the Internal Dynamics of the YFC Community
3.1.1 Directions and Goal Setting
3.1.2 Pastoral Formation and Management
3.1.3 Structural Development
3.2 Recent issues and concerns of the YFC Community from the grass roots level
3.2.1 Excessive numbers of Activities, aggressive goal settings and directions
3.2.2 From a Religious Community into a Religious ―Corporation‖

CHAPTER 4: CONCLUSION AND SYNTHESIS: IDENTITY CHRIST-IS?

4.1 Young People Being and Bringing Christ wherever they are
4.1.1 A Comprehensive strategy on Formation towards Evangelization
4.1.2 Is there a crisis in Identity?
4.1.3 Is this natural for a charismatic community?

4.2YFC 20 Years from Now

4.2.1 A Re-Assesment of Identity, Redefining the Focus and widening the scope
4.2.2 Instituting order, ensuring efficiency and accountability
4.2.4 Young, Christian and Happy
BIBLIOGRAPHY

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 CHAPTER 1

INTRODUCTION

1.1 Rediscovering CFC Youth For Christ

This study is a sociological research on the identity of CFC Youth For Christ, as a

religious lay Catholic organization. CFC Youth For Christ, hereon referred as ―YFC‖, is a

Charismatic - Catholic community that operates as a youth ministry under its parental

organization Couples For Christ, “a private International Association of the Faithful of

Pontifical right,‖ as recognized by the Roman Catholic Church

(http://www.couplesforchristglobal.org/aboutcfc.aspx)

This study would focus on the rationalization of YFC as a Religious Catholic

organization, in regards to its coping to modernization while still clinging to its ―basic‖ identity

as a religious community. These moves by the YFC community is reflected through its recent

publication of Basic Formation Manuals, latest sets of directions, goals and the personal

assessment of those in top leadership of the YFC Community.

This study would also attempt to tackle the ongoing discussion among some of YFCs

local top leaders on their personal ―concerns‖ on YFCs recent trends of directions and pastoral

management. I would try to address some issues such as , YFC trying to do ―too much‖ in

regards to its focus, the bureaucratization of certain ―evangelization elements‖ of the YFC

community as a result of its ―corporatization.‖

This study seeks to understand as to how the present identity of CFC Youth For Christ as

an organization was formed, is being enacted and, in light of the recent directions and trends, and

4
how as Sherkat (2003) argued that these movements and changes can act as social pressures that

may affect the internal dynamics of religious experience through the personal preferences of the

individuals (p.152) belonging within the organization.

1.1.1 Statement of the Research Problem and Objectives

This study aims to understand the recent internal dynamics of YFC as a lay Charismatic-

Catholic Organization and how these dynamics are affected by the recent trends of direction,

pastoral formation and structural development of the YFC community. The YFC Community can

be considered as a form of Charismatic Christianity as defined by Karla Poewe (1994, 2)

encompasses those of Christianity that emphasizes the experience of the Holy Spirit. Through

this context we could understand to its approach on external relationships and we are able to

determine how YFC perceives its own identity as an organization, that is basically a Charismatic

movement.

The main research problem of this study is on how the organizational identities of

Charismatic - Catholic Faith-Based Religious Communities developed and enacted to cope and

adapt with the changing times to justify its ―relevance?‖ In this case we examine YFC as an

Charismatic – Catholic Organization, as separate from its parental community, though retaining

some of its dependency.

We would try to contextualize the ongoing ―assumed‖ movement of YFC towards a more

corporate and bureaucratic handling in regards to its Pastoral Management and Structural

development. Through this contextualization we would be able to determine the root ―cause‖

behind this assumed movement and understand why it tends to develop some resistance from

local top YFC leaders. Due to these recent trends of assumed change in direction and focus, there

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is a question among many members on whether YFC is re-defining its ―original‖ identity of

evangelization (Niverba, E., Manalili, D., personal communication, December, 2013) or whether

these ―new focus‖ of YFC in developing its organizational process in dealing with its

evangelization work, such as the development of a more extensive and specific list of goals and

the launching of advocacies, re-enforce the original purpose and identity of the community as

intended when it was founded in 1993.

We would also try to describe the current trends on the development of the organizational

identity of CFC-Youth For Christ, in regards to community directions, structural development

and pastoral management, following the events in 2007, wherein we would view the 2007 CFC

Crisis as a catalyst of the re-definition of focus of YFC and its way of handling its evangelization

efforts. This Redefinition in turn is manifested in its own perception on its identity as an

organization. DiMaggio (1998) argued that Religious Organizations are ―strong-culture

organizations‖ and this enabled such organization to construct its own set of vultures (p. 9), and

we would observe these formed cultures within YFC and analyze how these cultures were

affected by the 2007 CFC Crisis and what happened to them in the recent years that followed.

1.1.2 A Short history of the CFC YFC Community

Since there is no ―official‖ comprehensive history of YFC, I decided to research for

online documents and CFC publications. To counter-check and supplement the gathered data I

talked to former and current Fulltime Pastoral Workers in the community, former and current

leaders of the YFC community. The written below was produced solely for the context of this

study, basing itself from CFC Silver Book (2006) and anecdotes from credible officials within

the community and thus no copy of it may be obtained online.

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 Couples For Christ, in line with its ―Global, Rapid and Massive‖ Evangelization
1991 Thrust, began a pilot program known as Young Adults Program (YAP) that
focused on evangelizing the youths.
Couples For Christ separated from its parent community ―Ligaya ng Panginoon‖
1993 which enabled CFC to establish the Family Ministries. One of which is the re-
established YAP now known as CFC Youth For Christ.
YFC held its first ―International Leader’s Conference‖ in Alpadi, Metro Manila
1994
YFC started to enter the High Schools to introduce their program for the youths.
YFC started to enter the Universities and Campuses
YFC held a Youth Camp for out of school youths in Bagong Silang. This Youth
1995
Camp became one of the start-up programs of ―Serving in God’s Army‖ (SIGA)
program of YFC
2000 YFC establishes Toward Renewal to Christ (TORCH)
2002 YFC holds its first ever Metro Manila Conference
YFC launches its 2013 Vision: By 2013 the whole world would kneel before Christ
2003
YFC is established in all Philippine Provinces
YFC completes its set of present-day programs with the formal establishment of
YFC Communications (Community Based, High School, Campus Based, YCOM,
2004 TORCH and SIGA)
YFC Woodstruck (Original song compositions concert) is launched
YFC launches its Morality Program (100% Pure)
YFC launches CONQUER ALL (Establish YFC presence in all barangays and
municipalities.
2005 YFC launches ―150 in 1‖ aiming to establish YFC in 150 countries by the 25 CFC
Anniversary (June 2006)
YFC Holds its first Global Leaders Forum
YFC formally launches its Seven Identities (Missionary, Model of Excellence,
Champion of the Poor, 100% Pure, Source of Unity to the Family, Single Minded
2006 For God and Patriotic)
YFC introduces new Logo
Celebrates its ―13th Anniversary‖ in their ILC in Davao
CFC Crisis ensued, resulted into the YFC International Council being re-
2007
composed
YFC conducts its 14th ILC in Tagaytay, gathering the highest number of attendees
2008 for the ILC up to date (around 10,000+ attendees)
YFC launches 3 Year Pastoral Formation Track (100% Pure is renamed 100%
Free)
2009
YFC launches 3 Year Household Topic and Chapter Assembly Manual
YFC launches re-launches all pre-existing manuals
2011 YFC holds its first Global Leader’s Summit

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 YFC launches its newly worded vision ―Young People Being and Bringing Christ
Wherever they are.‖
2012 YFC launches ―Count Me In‖ to start up its own Online Infosystem Database
YFC formally launches its complete set of Advocacies (A+ Greeneration, RevUp
and 100% Free)
YFC celebrates its 20th Anniversary through a week long International Leader’s
Conference held in Metro Manila
2013 YFC holds its second Global Leader’s Summit
YFC launches the Five Year Thrust (Strong Ministry Foundation, Dynamic
Catholicism, Pro-Active and Relevant Evangelization)
YFC rebrands the ―YFC International Leader’s Conference (YFC ILC)‖ into
―International Conference (YFC ICon)‖
fig 1.1 A short history of CFC Youth For Christ

1.1.3 The Evolution of YFCs, as indicated in official documents and manuals, self-

identification and its current self-perception.

YFC, though a Charismatic-Catholic Youth ministry that maintains a certain dependency

to its parental organization, has its own set of tenets that are usually perceived as the

―translation‖ of the tenets of Couples For Christ. Throughout its years of existence, since its

inception in 1993, YFC has been codifying and standardizing its sets of tenets, beliefs and

practices, putting into written manuals or standard protocols its activities, which is similar in

approach as to how its parental community, Couples For Christ, did with its own tenets. This

transfer from parent organization towards the ―child‖ ministry is reminiscent of Sherkat’s (2003)

argument on how parents can become ―sources of information about collective goods,‖ wherein

we can apply it to the case of YFC’s development as a ministry under the close supervision of

Couples For Christ, and through this development YFC, as an organization entity, would ―tend to

prefer the familiar, and religious preferences‖ that were passed on to them by their parent

community (p. 152).

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 As lifted from the Couples For Christ Global website, YFC...

“...aims to evangelize youth from ages thirteen (13) to twenty-one (21). The

ministry molds a generation of young, passionate, convicted and Christ-centered young

people, reaching out to them in every community, campus and school. YFC develops

strategies in evangelization and establishes programs relevant to the changing times,

meant to deepen the youth’s relationship with the bigger church.

(www.couplesforchristglobal.org/yfc.aspx).”

Before we could discuss the present identities of YFC, there is a need to contextualize

how these identities came to be and evolved throughout the years. As shown in the table below,

we could determine how YFC has adapted the Couples For Christ’s own Vision and Mission

statements, Pillars and Identity and how as an autonomous Family Ministry organization

developed its own set of tenets that are somewhat ―unique‖ to YFC as an organization as

compared to Couples For Christ.

Lifted from: (www.cfcglobal.org/vision.aspx, www.defendingcfc.blogspot.com,

www.cfcyouthforchrist.com/vision.aspx, www.cfcyouthforchrist.net/identities.aspx), YFC

Chapter Assembly Manual (2011, Revised Edition) and YFC Household Topic Manual (2011,

Revised Edition).

Year(s) Tenet Couples For Christ CFC Youth For Christ

Families in the Holy Spirit Families in the Holy Spirit
1993 Vision Renewing the Face of the Renewing the Face of the
Earth Earth
Young, Christian and
1994 YFC Slogan
Happy
Fun, Friendship, Freedom
1995 YFC 4Fs
and Faith

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2001 Poverty Alleviation Gawad Kalinga Gawad Kalinga - Youth
Evangelization and Mission Being a Missionary
Being a Model of
Pastoral Support
Excellence
Being a source of Unity to
Family Ministries
the Family
7 Pillars (CFC)
2006 Social Ministries Being Patriotic
7 Identities (YFC)
Being a Champion of the
Gawad Kalinga
Poor
Pro-Life 100% Pure
Being Single Minded for
Special Ministries
God
2007: CFC CRISIS
Moved by the Holy Spirit,
one with the Catholic
Church, blessed to witness
Christ's love and service.
Families in the Holy Spirit
Couples for Christ is a
2008 Vision Renewing the Face of the
united global community of
Earth
family evangelizeers that
sets the world on fire with
the fullness of God's
transforming love.
Building the Church of the
Building the Church of
Home (Family Ministries)
2008 Mission the Home, Building the
Building the Church of the
Church of the Poor
Poor (ANCOP)
Evangelization and Mission Being a Missionary
Being a Model of
Pastoral Support
Excellence
Being a source of Unity to
Family Ministries
the Family
7 Pillars (CFC)
2009 Social Ministries Being Patriotic
7 Identities (YFC)
Being a Champion of the
ANCOP
Poor
Pro-Life 100% Pure
Being Single Minded for
Special Ministries
God

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 Moved by the Holy Spirit,
one with the Catholic
Church, blessed to witness
Christ's love and service.
Young People, Being and
Couples for Christ is a
2011 Vision Bringing Christ Wherever
united global community of
they are.
family evangelizers that
sets the world on fire with
the fullness of God's
transforming love.
Evangelization and Mission Being a Missionary
Pastoral/Spiritual Being a Model of
Formation Excellence
Being a source of Unity to
Family Renewal
the Family
5 Core Tenets (CFC) 100% Free
2012
7 YFC Identities
Church of the Poor (Total
Being a Champion of the
Christian Liberation)
Poor
Being Patriotic
Effective Governance and Being Single Minded for
Leadership God

YFC Advocacies
A+ (Academic
Excellence)
Total Christian Liberation Building the Church of the
2013 100% Free (Chastity)
(Justice, Life and Poor) Poor (BCOP)
Greeneration
(Environment)
RevUp (Poverty
Alleviation)
fig. 1.2 Development of Community Vision, Mission and Identity

Taking the table above for consideration we can recognize the need to analyze YFC in

the context of the movement of its parental organization. Though this study would try to

understand and explain the movements of YFC as a separate organization, we must be aware of

the huge influence of Couples For Christ to the formation of the organizational identity of YFC.

As seen in the table above, YFC copes with its development according to the development of its

11
parental community. Though there are some elements of YFC that are unique to YFC (4Fs) we

could see how many of its recent developments in its ―7 Identities‖ and ―YFC Advocacies‖ still

follow the organizational identity as set by Couples For Christ. Understanding this relationship

between Couples For Christ is crucial into studying the formation of YFCs organizational

identity. As Bell (1992) argued, on the ―human activity‖ as situational, wherein the important

concepts that exists within these practices are to be found within their certain context (p. 81),

thus we need to avoid making the mistake of analyzing the ―human activity‖ of development by

the YFC as isolated from the case of its parental community which is Couples For Christ.

In summary YFCs current self-identification as a community, and as found in the basic

formation manuals such as the Household Topic Manual (2011, Revised Edition) and the

Chapter Assembly Manuals (2011, Revised Edition) are the following:

A. YFC Vision: ―Young People Being and Bringing Christ Wherever they are.”

B. YFC Seven Identities

1. Missionary
2. Source of Unity to the Family
3. Model of Excellence
4. Single – Minded for God
5. 100% Free
6. Champion of the Poor
7. Patriot

C. YFC 4 Fs

1. Fun
2. Friendship
3. Freedom
4. Faith
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 Later in this study we would analyze each of these tenets, which are considered as the

core tenets of the YFC community, and how they are enacted through YFCs activities, pastoral

formations, structural development, directions and goal setting.

1.2 The Context of the Study

1.2.1 Scope and Limitations of the Study

This study would cover the organizational identity of CFC Youth For Christ, as

manifested through its Directions and Goal Setting, Pastoral Formation and Management and its

Structural Development for the last six years after the split of Couples For Christ. I would try to

describe the continuous formation of the organizational identity of YFC in the light of the stated

organizational elements, and how the changes and alterations of already established norms

within the community affect the response of some long-time community members, who were

able to join the community before the split. Due to limited time and resources, the information

retrieved and the data that is discussed in this paper is limited to the conditions of YFC Metro

Manila. However since I was able to interview and gather some of the top leaders of the YFC

community, those who are tasked to be International Coordinators of various programs in YFC

and its pastoral formation, the data gathered from these respondents would be able to reflect

some aspects of the community’s development. I intend to use an Inductive approach so as to

come up with a better way in understanding the religious phenomena, basing on experience and

previous knowledge, that penetrates Lay Catholic communities towards their ―assumed‖

adaptation to modernization and the movement towards a more corporate association

In order to contextualize this study, I would be including in this paper a short presentation

and analysis of the 2007 CFC Crisis, as I consider this to be one of the major catalyst of the re-

13
forming of the YFC organizational identity. The presentation and analysis, however, would not

be as comprehensive and holistic; it would merely serve as an overview of the crisis and how the

events of 2007 affected the YFC Community as a whole.

Since this would be a study concerning only the organizational identity of the CFC Youth

For Christ community, I would try my best to avoid criticizing or defending the directions and

movements that the top community leaders have decided to take with the YFC Community.

What this study attempts to accomplish is to explain why these ―changes‖ in approach and re-

formation of some elements of YFC were necessary as explained by the respondents, and how

these changes are reminiscent of certain patterns of Religious Charismatic Communities as

discussed in some sociological works and theories to be discussed further in this study.

1.2.2 Review of Related Literature

This research would make use of various materials that discusses organizational

sociology, the movement of religious communities in the context of modernization and most

especially the Charismatic Christian Renewal movement. Since an analysis of the Charismatic

Renewal group is not enough if we focus merely on membership of particular religious

organizations as Kessler (2006, p.564 ) argued, there is a need to analyze YFC as a community

organization, that is somehow separate from the Roman Catholic Church and its mother

community Couples For Christ. Wherein we can recognize certain autonomy in some matters

such as adapting some of CFC elements, Vision and Seven Pillars, to suit YFCs image as a

community for the "young." Though these adaptations undergo an approval process that submits

itself to the leadership of CFC, as mentioned by the Focus Group Discussion (FGD) participants,

the initiative for adaptation and the choices that would be submitted to the deciding body of CFC

14
is still decided upon by YFC.

One of the modes of analysis I will use Glock and Starck's (1968) approach of breaking

down Religious Commitment into the following multiple dimensions as stated in Mueller's

(1980) article:

1) Particularism

2) Belief

3) Ethicalism

4) Practices

5) Knowledge

6) Experience

And apply the observation and analysis of these dimensions upon the CFC Youth For Christ

community’s movement in the recent years.

I will also make use of Sherkat’s (2003) analysis on the Religious group’s tendencies to

“...generate nonreligious social rewards...” Wherein he argues that these groups enable the

creation of ―social rewards‖ distinct from religion by providing the participants access to various

areas existing outside the religious realm such as “mating markets, contacts for business,

friendship networks for children, social status in the community, and the like.”

Viewing the CFC Youth For Christ’s situation through this lenses allows us to get a

glimpse into understanding why religious communities may generate non-elements, interact with

the secular society or even go as far as adapting their methods and practices as to better suit the

―changing‖ times, which is reflected through their attempts of adaptation and coping up with

15
―modernity.‖ This is seen in Kessler’s (2006) paper on the essence of Charismatic Christianity as

being both ―genuinely modern‖ while remaining ―genuinely religious‖ as well. (p. 581)

I will also rely heavily on DiMaggio’s (1998) frame of analysis on studying Religious

Dynamics in the context of Organizational theories (p. 7). Since this is a sociological research

on the development of organizational identity, it is therefore crucial to refer to a mode of analysis

that takes into consideration the essence of the YFC Community as a Religious Organization.

Due to the existence of a governing structure, and because of the CFC Crisis’ role in the

development of YFCs organizational identity, I would also view this research in the context of

Furseth’s (2009) discussion on power relationships existing within religion (p. 106). How these

―powers‖ can be shifted and transferred from individuals to groups, and what are the possible

implications with these transfers of power.

Through the use of these frameworks and the possibility of exploring more theories and

analysis on organizational identity and religious communities, we would be able to contextualize

and explain as to why the CFC Youth For Christ community has moved towards a certain kind

direction in the recent years and predict the possible long term effect of the current trends of

pastoral management, structural development and directions to the identity of the CFC Youth For

Christ community.

1.2.3 Research Methodologies used by the researcher

This study would be heavily relying on a Qualitative Analysis of the CFC Youth For

Christ Community in terms of its past directions, current trends in management and development

of structures within the community. Thus many of the methodologies that I intend to use would

be ―Qualitative‖ in nature.

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1) Focused Group Discussions

Through the use of Focus Group Discussions, I would gather CFC Youth For

Christ leaders from different levels of leadership within the community. There

would be a random selection of top leaders among the areas within Metro

Manila.

2) Focused Interviews

To counter-check the findings that resulted from the Focused Group

Discussions that is to be conducted, I would also conduct Focused Interviews

with the Top leaders, working as Full Time Pastoral Workers, of both the

Couples For Christ and CFC Youth For Christ community. Since a part of this

study covers the sensitive issue of the 2007 CFC Crisis, this Focused

Interviews would enable me to talk and understand the CFC Crisis from the

perspective of the CFC leaders who were actually involved and participated

during the deliberations and arguments during those times.

3) Textual Analysis of Basic Core Manuals

In order to a view of what CFC Youth For Christ ―aims‖ to identify itself as

an organization, I will also be conducting a textual analysis of the Basic Core

Manuals of the CFC Youth For Christ community. These manuals are

considered the ―standard‖ documents that encapsulate the very identity that

CFC Youth For Christ seeks to emulate.

4) Participant Observations

This methodology would add an additional layer to the study wherein taking a

step back from the manuals, discussion groups and directions, would enable

17
us to see what goes on in the ―grass-roots‖ level of the CFC Youth For Christ

community. In understanding the actual ―enactment‖ of the directions to the

grass-roots level would enable us to properly contextualize the ―translation‖ of

these directions and how these groups from the ground report the results of the

directions back to the top leaders.

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 CHAPTER 2

THE 2007 CFC CRISIS

2.1 The Context of the 2007 CFC Crisis

The 2007 CFC Crisis is a very important event for the community of CFC Youth For

Christ. This crisis led to the eventual redefinitions and refocusing of efforts of the YFC

community as we would see later on at this study. The 2007 CFC Crisis centered on two central

themes, the authority and mandate of the remaining members of the International Council as

question by those who are dissatisfied with their directions after the resignation of Frank Padilla

and the ―veering away‖ from the original charism of Couples For Christ, which is considered as

Evangelization, in favor of the community’s work with the poor which is Gawad Kalinga. I

won’t touch upon these particular issues themselves, as they are appropriate for another study

altogether, nor am I going to justify the legitimacy of neither the CFC International Council of

that time or the CFC Easter Group that ―separated‖ from the CFC Community.

However we may be able to explain why these movements were crucial to the ongoing formation

of the community of Couples For Christ in light of the discussions on power and organizational

structures. DiMaggio (1998) differentiated the difference between the ―degrees of hierarchal

control‖ wherein there is a centrality of power on the top leaders of a religious organization, and

the ―degrees of congregational control‖ wherein the power is distributed among the

congregation, and the leaders are considered as subjected under the will of the congregations (p.

13). Applying this in the case on the crisis of Couples For Christ, we saw how certain leaders,

those belonging on the Easter Group, of the community perceived the organization as ―semi-

19
hierarchal‖ to a certain degree. They based their strategic plans and actions according to their

pre-existing mandate from the congregation, due to their natural mandate, and saw this as an

opportunity to legitimately question those in actual authority. Furseth (2009) discusses this

further wherein he cited Bourdieu’s views that ―most effective form of domination as the ones

that are not justified at all, but are taken for granted and perceived as ―natural.‖‖ (p. 107). This

may be the cause why, although Frank Padilla resigned from authority, he was still considered by

many as the ―Charismatic Leader‖ of Couples For Christ. His authority was not based on

justification but rather, through time, was developed and came to be perceived as natural to his

personhood. However as we would see in the general timeline to follow, this ―natural‖ form of

domination will not be able to take hold on the majority of a community that is structured in ―a

degree of congregational control.‖ (DiMaggio, 1998, p,13).‖ Due to the failure of the majority of

the representatives, Elders Assembly, of the Community to recognize this ―natural legitimacy of

Padilla’s authority, wherein they view it as authenticated only through the mandate of the

Community’s leaders, the separation of CFC – FFL from the CFC – Global, although significant,

only affected a minority of the community members.

2.1.1 General Timeline of the crisis

The 2007 CFC Crisis was a time of turmoil and struggle for the CFC Community. This

crisis shook the membership of Couples For Christ from the very top leaders down to the very

basic members. To give context to the crisis, I have chosen to identify a few terms and point out

certain key players that played a huge role in the crisis.

1. CFC International Council – This is the highest decision making body of Couples For

Christ, it is formerly composed of 7 male individuals, headed by the then CFC Executive

Director.

20
2. Gawad Kalinga – Formerly ANCOP or Answering the Cry of the Poor, Gawad Kalinga is

a part of Couples For Christ’s mission of ―Total Christian Liberation‖ by building homes

to build a nation.

3. Board of Elders – This is composed of 15 individuals elected by the Elders Assembly, the

role of the Board of Elders is to serve as the watch dog of the CFC International Council.

Any disputes and concerns that cannot be resolved by the Council, or any moves by the

Council that are deemed ―questionable‖, falls into the responsibility of this Board.

4. Elders Assembly – This is composed of all Provincial Area Directors, Regional Area

Coordinators, Metro Manila Sector Heads, International Coordinators, Country Heads

and Coordinators. These are the electing body of the CFC International Council and

Board of Elders. Any move to change electoral procedures or immediate changes on the

regular function of the community should be approved by the majority of the Elder’s

Assembly.

5. Easter Group – This is the group that was founded during Easter Sunday, composed of

some former Council members and some top CFC leaders who are dissatisfied with the

direction the International Council is taking, after the resignation of Francisco Padilla.

6. Bishop Gabriel Reyes – The Spiritual Director of Couples For Christ during those times,

serving as the Bishop of Antipolo, he heavily advised against holding of the elections at

the time of the crisis. He is a close friend of Padilla.

7. Francisco (Frank) Padilla – He is one of the original 16 Couples who graduated from the

Life in the Spirit Seminar, conducted by Ligaya ng Panginoon, that formed the

community of Couples For Christ. He became one of the key players on the

21
 establishment of CFC as a community. He served, for most of his years in Couples For

Christ, as the CFC Executive Director and CFC Chairman.

8. Antonio (Tony) Meloto – A close friend of Padilla as well, Tony Meloto is one of the

prime movers of Couples For Christ up until the founding of Gawad Kalinga. He became

the face of Gawad Kalinga, and served as GK’s Chairman as appointed by the IC.

9. Jose (Joe) Tale – One of the remaining council members who was then appointed as the

CFC Executive Director. He was re-elected as CFC Executive Director during the

contested election at the height of the crisis.

The following timeline is a General Synthesis of the Chronology of the CFC Crisis as retrieved

from the website (www.defendingcfc.blogspot.com).

2006
The International Council of Couples For Christ releases the paper entitled
March 3 CFC and GK.

The Ramon Magsaysay Award for Community Leadership is awarded to

Gawad Kalinga and its Executive Director, Antonio Meloto. Francisco
August 31
Padilla, CFC Executive Director and concurrent GK Chairman, accepts the
Award for GK.
The International Council releases its paper CFC and GK 2: Working
November 9 Through the Contradictions.

2007
The newspaper, The Inquirer, published an email from Sandra Sotto which
6 claims that ―Meloto is not the founder of Gawad Kalinga.‖

During the meeting of the International Council, Tony Meloto announced his
intention to resign from the body, in response to this move Francisco Padilla
13
also resigns. Both of them also requested the resignation of Arturo Lagana,
another council member.
February Jose Tale, another CFC Council member, sends an e-mail to Padilla, asking
20 (AM) him to reconsider his decision to resign. Padilla insisted that he will go
through with his decision.
Padilla, Meloto, and Agana announce their resignation from the International
Council during the Mission Core Group teaching at Xavier School in San
20 (PM) Juan, Metro Manila. After this The International Council releases its
statement on the resignations, entitled Looking to the Future with Hope and
Joy.

22
 Tale is appointed as Executive Director of the remaining 4-man International
Council. They release a memorandum for specifying Tale's appointment as
22 GK Chairman (replacing Padilla), the appointment of Luis Oquiñena as
Executive Director (replacing Meloto), and Maipid's appointment as
Secretary.
Padilla releases his paper CFC and GK 3: At the Crossroads of our Journey of
April 8 Hope and Joy.

A draft proposal addressed to Manila Archbishop Gaudencio Cardinal

Rosales paving the way for the separation of GK and CFC, which was sent to
May 8 the Easter Group (specifically Maribel Descallar and Gary Faustino), makes
its way into the International Council. The authorship of the draft document
still remains unknown.
Meloto writes to Bishop Gabriel Reyes of the Diocese of Antipolo, where he
1 apologizes for the International Council's neglect of the bishop as Spiritual
Adviser.
The International Council releases a statement announcing the scheduled
6 election of that body and the Board of Elders on June 22.

3 Bishops in behalf of the Catholic Bishops' Conference of the Philippines,

write to the Elders Assembly strongly recommending the Council members to
7
discuss their differences and problems with one another as well as the
postponement of the elections.
In a special meeting, majority of the Board of Elders (11 out of 15) vote that
the elections proceed as scheduled.
The International Council responds to the CBCP letter, stating that they will
keep on discussing their problems, and respectfully and humbly submitting
the decision to proceed with the elections.
Padilla and his wife, Lagana and his wife, Faustino, Descallar, and other
leaders of the Easter Group meet at the house of Oscar Contreras and prepare
June "strategic action plans" in connection with the scheduled elections.
Cardinal Rosales writes to Archbishop Lagdameo and Bishops Villegas and
8 Reyes, stating his support in whatever recommendation they will make with
regard to CFC.
10 Padilla releases his letter An Open Letter to the CFC Global Family.
The International Council writes to the three bishops, explaining the decision
to hold the elections as scheduled. Jose "Lito" Tayag, Moderator of the Board
11 of Elders, writes to that body, countering the claim made by Padilla that the
body agreed to the proposal that the former International Council (made up of
the resigned and the remaining members) be inhibited from the election.
The International Council writes to the CFC family, where they state their
appeal to Padilla to submit with the decisions of that body and the Board of
12 Elders. Bishop Reyes writes to the 4-man International Council, still
recommending that the elections be postponed, and that dialogue should
continue.
The International Council and the Easter Group meet to resolve their
13-16 differences. This results in the production of a draft memorandum of
agreement between both sides.

23
 The two groups write to the CFC family, stating that they have come to a
16 basic agreement (the memorandum of agreement) which will be brought to
the bishops and the Elders' Assembly.
The Elders' Assembly meet for a recollection night as part of the procedure
20 for the elections.

Bishop Reyes meets the Elders' Assembly, wherein he explains the

21 recommendation for a win-win solution.

The elections for the new members of the International Council are held. The
Elders' Assembly does not ratify the memorandum of agreement despite
pressure from the Council and the Easter Group. The remaining Council
22 members (Tale, Maipid, Jose Yamamoto, and Rouquel Ponte) are re-
nominated and reelected, along with the additions of Tayag, Joey Arguelles,
and Melo Villaroman Jr. A new set of Board of Elders are elected as well.
The Easter Group, alongside with Frank Padilla walked out of the elections.
Padilla reorganizes the National Council members of CFC in the United
23
States.
24 CFC holds its 26th anniversary at the Rizal Park.
29 The new International Council visits Bishop Reyes.
2 The International Council writes to the CFC family, appealing for unity.
Bishop Reyes responds to the International Council letter, stating that he
12 remains steadfast to postponing the elections.

13 The Easter Group conducts the first Restoration Assembly in Quezon City.
Padilla is removed from his position as Regional Coordinator of North
18 America and Country Coordinator of Canada and the United States.

The Board of Elders write to the CFC family, calling for unity and support for
the duly-elected International Council. The International Council releases its
July
19 statement Defending CFC Life and Mission, and Moving Forward! The body
also explains why the Easter Group was referred to as the "Easter/Playboy
Bunnies" in that statement.
Padilla releases his letter My Lamentations, My Joy, while Board of Elders
member Jun Uriarte and his wife release their paper Letters of Aquila and
20
Priscilla entitled By their fruits you will know them, admonishing Padilla and
Meloto to reconcile with one another to help solve the crisis.
The International Council consults with the Provincial Area Heads
22 throughout the Philippines

Formal establishment of Couples For Christ - Foundation for Family and Life
August 31 as a response to CFC's "veering away" from its true charism.

1 The Inquirer publishes "We have Vatican support, says Meloto."

September Michael Tan, a columnist of the Inquirer, writes about the CFC crisis in his
5 column Pinoy Kasi, entitled "Evangelical Catholics."‖

fig 2.1 CFC Crisis General Timeline

24
2.2 The effect on the CFC Youth For Christ Community

2.2.1 Internal Change in Leadership and composition of key players

The idea of politics, though not totally absent in the present state of the GMC, was more

prevalent and even became one of the major issues of the CFC Crisis. The disappearance of

Frank Padilla, who we can consider as the Charismatic figure head of Couples For Christ as

discussed in the previous chapter, his office of authority, both those written and unwritten, and

its extended influence in relationships even among the top YFC Leaders of that time,

disappeared together with him. This absence of a Charismatic Figurehead, who is presumed to be

invulnerable to such checks and balances, enabled Couples For Christ to adapt a more

comprehensive and critical approach in review through checks and balances, thus a

bureaucratized workflow, which already existed before, was re-enforced. There was no

―Charismatic Figurehead‖ anymore who could waive requirements and procedure ―for the sake

of the spirit’s leading‖, in place is an ―empowered‖ CFC Council where, although there is a

legally recognized Chairman and Executive Director, there is no one invulnerable from scrutiny

and questioning. Irvine (2011) explains this through Derrida’s theory of deconstruction, on the

―unquestionable center‖, through the disappearance of a Charismatic Head Figure, which we

could consider as the ―center‖ the shift in power, is cascaded towards the group that replaced this

center. Due to this shift in power, we could refer to DiMaggio’s (1998) analysis on the

―dispersion of control‖ on the cases of communities that have adapted the ―congregational

control.‖ (p. 13).

Due to the split that resulted into many of the Top YFC Leaders, who were key players in

the community’s directions during that time, transferred to the separated group CFC-FFL. This

massive exodus of top full time pastoral workers, most significant in Metro Manila which is

25
considered as the center of the YFC Community, led to a vacuum in leadership that provoked the

YFC Community to get its leaders from the provinces, this resulted into the shift of power and

shift in thinking from a ―Manila-centric‖ community into a more ―democratic‖ form of

leadership. New leaders are put in place; the pre-existing power structures were shaken and

weakened, if not disappeared completely, due to the CFC Crisis. Thus the power that was

formerly confined to a ―few‖ was distributed among the remaining members of the top

leadership, leading to the stabilization of an equalized power among the many. This led to the

greater sense of Accountability for anyone is open to scrutiny; everyone is expected to be

professional in their deliverables and honest in their dealings and proceedings.

2.2.2 Redefining the focus and identity of CFC Youth For Christ

After the crisis, CFC held ―Pastoral Congresses‖ among the leaders of Philippine

Provinces, Metro Manila, and the International Missions. These Pastoral Congresses were a

response to the overwhelming demands among local leaders to re-asses the current state of the

CFC Community. To re-asses the practices in place, the cultures that were formed and all of the

elements, that many assumed, to be one of the major contributing factors of the split. They traced

the cause of the CFC split to these pre-existing structures that were found on the CFC

Community, structures that favored those who are key players during that time. This re-

assessment, which was originally a response to isolated concerns, became comprehensive to the

point of re-evaluating the questionable practices and re-enforcing the practices that were already

in place, but somewhat ignored. During the 2007 CFC Crisis, accusations on ―veering away‖

from the original vision and mission were thrown from both sides, wherein the question on

directions, practices, fidelity to the Catholic Church and identity shook both the leaders and

members of Couples For Christ.

26
 According to the participants of the FGD and all of the respondents of the Interview, one

of the most visible changes that happened after the split was the intensified relationship of the

community with the Roman Catholic Church. Though CFC started as an Ecumenical

Community, that later affirmed its affiliation as a ―Catholic Charismatic‖ community in the 90s,

there was a question on its ―Catholicity‖ due to its autonomy and trans-parochial structure in the

years before the split. The leaders that remained after the split responded to these accusations of

―unfaithfulness‖ and ―disobedience‖ to the Catholic Church, by strengthening their relationships

with the Parishes, encouraging chapters to obtain Parish Recognitions, hold Clergy Congresses

and establish the Church Integration Office. There was an upsurge of Masses that were held

during conferences, it became a standard to display the statue of the Virgin Mary and the

Crucifix at the conference stages, a protocol was set wherein CFC asks for the Bishop’s approval

before conducting any activity or importing a speaker within the Bishop’s diocese, and even

YFC took a part with building this ―intensified‖ relationship with the Catholic Church. However

as we would see in the next chapter, how this relationship is still at its rocky beginnings and is

still insufficient to a certain point if the community truly desires to be ―One with the Catholic

Church.‖

We should take note however, that the launching of standardized manuals, procedures

and such were already being planned and in place even before the 2007 Crisis, however due to

the focus of YFC during that time, the heavy emphasis on expansion and evangelization, led to

these topics being put on hold. The 2007 CFC Crisis served as the catalyst for YFC to re-asses its

focus and the direction it took to serve as damage control was to sustain the members that they

already had in place. The leaders thought that it would be pointless to keep on gathering more

and more members if there is no system in place to sustain and monitor them. Thus, as evidenced

27
in the years that followed, YFC focused its energy on creating systems that would improve its

Sustainability through monitoring and institutionalizing the manuals to create a ―Global Culture‖

that would unify the YFC Community. From simply focusing in Evangelization, YFC also gave

weight to Formation to stabilize its sustainability as a community.

28
 CHAPTER 3

YFC 20 YEARS AFTER

3.1 The present state of the Internal Dynamics of the YFC Community

One of the most significant changes that have been observed by the participants of the

Focus Group Discussion and the Interview respondents on the YFC community is the internal

dynamics that affects the day to day life of the Community in regards to the functions and

process that were put into place in the Global Mission Center (GMC). A greater sense of

accountability had been put into place, a step by step process to be followed by the employees

wherein there is a need to properly outline the things that are need to be done, the rationale

behind these things and the submission of such deliverables to competent authorities for clear

evaluation and proper action. Though a similar workflow has existed before the 2007 CFC

Crisis, due to internal dynamics and formed relationships of those working within the office

enabled some ideas to become more vocal or more accepted simply by knowing the right people

to bring them to.

Though there have been pre-existing directions and elements in place to define what YFC

is as an organization, how it is supposed to function and the directions it needs to take, these

elements are vague in nature as discussed by the FGD participants. Even before the Crisis there’s

a workflow and process in place, though this workflow is decided by a few and tends to be

contained in a certain region, it is a workflow nonetheless. However, the clarity of the said

elements is problematic for they are vague; in such a way that the end goal is given but there is

no clear step by step process on how to achieve the said end goal. This lead to innovation among

local leaders and even some top leaders in achieving a certain goal, however this innovation

29
eventually led to the forming of cultures which were not originally a part of the culture within

the community. This ―other-culture‖ that has been formed eventually led to the disunity of the

YFC Culture into the local levels, various practices and practices, which were foreign to official

YFC teachings in nature, were found being practiced and propagated among some areas. This

formation of the ―other-culture‖ in the local level can be seen in Wiegele’s (2007) case study on

the El Shaddai’s Gawain at the local level. Wiegele presented the case of Brother Eddie, a local

El Shaddai preacher, who was able rationalize an understanding on the Holy Spirit which is

foreign to Brother Mike Velarde’s, top Charismatic Figure Head of El Shaddai, own

understanding on the Holy Spirit (p. 148). This creation of a ―localized culture‖ may create a

certain disconnection, in regards to practice and rituals, with the standardized accepted process

endorsed by a central authority. Due to this ―dis-connection‖ the sense of being the ―other‖ was

imposed upon those who were a part of this disconnection, mostly from the Philippine provinces,

therefore the elitism of Metro Manila top leaders became prevalent as they compared themselves

to the ―others‖ which are the Philippine provinces. However due to this re-enforced sense of

Accountability the YFC Community, through the remaining leaders coming mostly from the

provinces, saw the need to clearly define its goals, directions, structure, pastoral formation,

identity and etc. It paved a way for YFC to redefine, reformulate or even re-enforce its formed

cultures. Thus a cohesive and unified identity was created, official manuals were produced, and

processes were clearly defined and institutionalized. This standardization of manuals however

was not without its effects. Although there is now a unified collection of work wherein local

leaders could refer to as ―official YFC manuals and procedures‖, this also led to the crippling of

innovations from the local level. Some local leaders became totally dependent upon the manuals,

in conducting their activities, leaving no room for innovation or adaptation. Though the YFC

30
community has encouraged local leaders to be creative in their execution of the directions the

manuals, they also stress the point of being ―faithful‖ to the spirit of the manuals so as to avoid

creating other cultures, that are foreign to the ―YFC culture.‖ This shifted the process of

innovation from the local levels to the top leadership levels (top program think-tanks).

3.1.1 Directions and Goal Setting

As we have observed in the short history timeline of YFC, as I presented in this paper,

there was a shift in focus on the directions and goal setting of the YFC Community after the split

of 2007 CFC Crisis. To review some of the significant events during that time, let me cite a few

examples on this shift focus on directions. Take for instance the programs and evangelization

drive that was launched on 2005.

YFC launches its Morality Program (100% Pure)

YFC launches CONQUER ALL (Establish YFC presence in all barangays and
municipalities.
2005 YFC launches ―150 in 1‖ aiming to establish YFC in 150 countries by the 25 CFC
Anniversary (June 2006)
YFC Holds its first Global Leaders Forum
fig 3.1 YFC Significant achievements in 2005

And let us compare this to those launched in 2009.

YFC launches 3 Year Pastoral Formation Track (100% Pure is renamed 100%
Free)
2009
YFC launches 3 Year Household Topic and Chapter Assembly Manual
YFC launches re-launches all pre-existing manuals
fig 3.2 YFC Significant achievements in 2009

As we can see in the examples above, the directions of 2005 and the years preceding before it

were focused on covering all basis, expanding the community of YFC and establishing it in

almost all aspects that may touch a Youth’s life. Though this still remains as the present posture

of YFC, which is evangelization, we should take note of the significant response of the YFC top

31
leaders after the split of 2007, which led to a significant fallout of members due to some

transferring to the newly formed YFL Community and others leaving the YFC altogether due to

disappointment with the Crisis. Their response was significant in such a way that they didn’t

focus too much on expansion and garnering the same number of members that they had before,

but rather focused on standardizing and formalizing the manuals of YFC. We maybe be able to

explain this in light of the CFCs own response after the Crisis, wherein it held ―Pastoral

Congresses‖ as discussed in the previous chapter. This shift in focus is seen in the years that

followed, wherein YFC continued developing it sets of manuals and institutionalizing its

identity. The goals currently in place for YFC are actually the same goals before the split, as one

of the interview respondents said that there was actually no change in purpose, but merely

identifying the specific steps into achieving that purpose. As mentioned before, the directions

were quite vague, leaving much room for various interpretations. The thing that is different now,

although the goals remain the same, is that YFC produced clear and concise steps on how to

achieve these goals. YFC focused on forming and deepening the current membership, so as to

―prepare‖ them for the intensified forms of evangelization that would come afterwards.

Another direction that is highlighted in the recent years is the Integration of the YFC

Community with the Catholic Church. This direction is manifested through the ―Parish

Recognition‖ programs and ―Basic Catechism‖ drives that the leaders are encouraged to obtain

and conduct. However due to the existence of YFCs own activities, that often time conflicts with

the parish’s activities, and because most of the youth’s uneasiness towards the rigidity and

formality of Traditional Catholic practice, many of the YFC members are not able to do this

properly. Though the direction has been clear and has been received by the CFC Community

effectively, there still exists a lack of proper understanding on the basics of the Catholic

32
Community by many of the YFC members and even leaders. During my Participant

Observations, I noticed how Leaders struggle to impart Catholic Teachings that are included in

the manuals, how they struggle to read through the lines and are perplexed with the words being

used. This is far from their usual mode of spontaneity, where the ―spirit leads‖ and they evoke an

emotional response through direct and simple conviction statements reminiscent of the Protestant

approach in evangelization which is personal and individualized. Kessler (2006) argues this in

her paper wherein she presents the charismatic worldview as a religion which is ―genuinely

modern as it emphasizes individuality and choice.‖ (p. 579). By imposing a certain set of rubrics

to follow and doctrinal considerations to take note of, some of the leaders, who were grown to be

familiarized with a Charismatic setting of a personalized interpretation, felt restricted when they

transmit these directions on Catholicism.

Though YFC still continues to place emphasis on its goal to ―Evangelize‖ and expand its

borders, there is now a system in place to ensure that proper formation to sustain its members is

not forgotten.

3.1.2 Pastoral Formation and Management

Pastoral Formation in the YFC community in the recent years has become more

comprehensive in the recent years, as compared to the pre-existing system in place before the

2007 CFC Crisis. As previously discussed, the current Pastoral Formation Track, hereon referred

to as PFT, of YFC was only recently launched last 2009, this PFT serves as a response to the

previous leaders’ concerns on the absence of a standardized Formation Track that would cover

all YFCs to ensure their sustainability within the programs. To get a better understanding of this

development of the basic PFT of the YFC members, we shall compare the two formation tracks

found below.

33
 1) Previous Pastoral Formation Track

Lifted from: YFC 2 Year Program Presentation Manual (2002)

TIMELINE Formation Track

Entry point to YFC Youth Camp
3 months after the Y.C. Covenant Orientation
6 months after the Y.C. Family Enrichment Recollection
1 Year after the Y.C. Discovery Camp
1 Year after the Y.C. Youth Camp Training
After YCT Household Leadership Training
fig 3.3 Previous Basic Formation Track

12 Month Chapter Assembly Formation Track

Dare to be Daniel
Fools for Christ
Heaven Knows
Perfect Moments
Egg
Friends for Life
Pat on the back
Compassion
Giving All
Knee Deep
The Greatest of These
Spiritual Warfare
fig 3.4 12 Month Chapter Assembly Topics

To contextualize the discussion on the development of the Pastoral Formation Track, I

would be defining the ―Programs‖ which are part of the PFT as we go along the discussion.

Looking at the table above we notice that the Previous Basic Formation Track of YFC only

covers a span of 1 ½ years. It starts with the Youth Camp, an overnight activity that serves as the

entry point of the youths who would want to join the YFC Community. This activity is facilitated

by YFC members who have already gone the Youth Camp Training. Three months after this

Youth Camp Activity the new YFC members are then invited to the Covenant Orientation, an

34
activity that focuses on the ―covenant‖ of the members to YFC and to God. Three months after

the C.O. the Family Enrichment Retreat is the next activity they undergo, an activity that focuses

on the Family. One year after the Youth Camp, the youths are enjoined to attend the Discovery

Camp, it is considered as the ―Second‖ Youth Camp wherein there is a deep internalization and

―discovery‖ of the self. After this, if they are to serve in other Camps or lead Households, small

groups that meet twice a month, then they would have to undergo the Household Leaders

Training and Youth Camp Training. In between the Basic Formation Tracks, the members are

invited to attend a monthly ―Chapter Assembly‖ wherein the Local Unit of YFC, usually the area

covered by a parish, gathers all of its members to worship and listen to a talk/topic.

After the Basic Formation Track, and at the exhaustion of all the chapter assembly topics,

there are actually various teaching tracks and manuals that could be used for the members who

have completed the 1 Year Formation Track. However, these manuals and teachings are not

standardized; this led to different members receiving different teachings at different time frames

at varying order. Because of this practice, a lot of members who progressed through the ranks of

leadership were not ensured to have attended certain teaching tracks which were considered vital

for members, due to it being not included in the ―standardized‖ formation track. Others were

content on simply attending the First Year Formation Track repeatedly, while others simply

chose to attend the Conferences, serve in Youth Camps or serve in the Chapter Assemblies. As

previously discussed, one of the major causes to this oversight of enforcing a comprehensive

sustainable formation track among members was because of YFCs focus on being a Charismatic

Renewal Community that attracts the youth through number and liveliness of activities. There

was always innovation, there was always something new, unpredictable in nature and there is

freedom in how you handle the youths in your area. Kessler (2006) identifies this modern nature

35
of Charismatic Religiosity, wherein it ―incorporates the modern‖ which attracts the youth, ―by

offering stability in a changing environment.‖ (p. 581). These forms of individual innovations is

highly regarded by those who conduct the activities as this ability to innovate places a certain

―value‖ individual, the local leaders.

2) Current Pastoral Formation Track

Lifted from: YFC Pastoral Formation Track Overview (2009 Edition)

YEAR 1 YEAR 2 YEAR 3

Knowing the Faith Deepening the Faith Living out the Faith
SELF Discovery Camp
Youth Camp Vocation Recollection
(1 Year after YC)
FAMILY LIFE Family Culture
Parent's Honoring Night BEST Weekend
(3 months after CO)
COMMUNITY Covenant Orientation
100% Free Church and Sacraments
LIFE (3 months after YC)
SOCIETAL Youth Power
Stake for the Nation Youth Advocate
(3 months after FC)
fig. 3.5 Current Basic Formation Track

However in this revised Basic Formation Track we see how YFC adapted to the concerns

on sustainability of members who have finished the Year 1 Formation Track. By adding various

activities and retaining most of the pre-existing ones, YFC has integrated its former Formation

Track with its new Formation Track. It shows how YFC views the former Formation Tracks as

―valid but insufficient‖ to the needs of their members. Looking at the table above, we could also

see how they have categorized each program in the Formation Track according to the ―Four

Basic Aspects‖ of a youth’s life. The Self, Family Life, Community Life and Societal. By the

order of these formation tracks, we could see how YFC perceives the ―growth‖ of the member

and how it assigns a specific program for a specific year level of the member. One noticeable

addition of YFC to this Basic Formation Track is the ―Societal‖ aspect, which was absent even

during the previous Basic Formation Track, this may be due to the reason that this societal aspect

36
is enacted through Gawad Kalinga, during the previous years. This Societal aspect is seen

through helping the poor and buildings homes for communities. However as we can see, in this

new format, the societal aspect cover the poor, academic excellence and advocacy convictions. It

widened its range of focus to include other aspects of ―Societal Poverty.‖ As to address not only

those who are poor in material needs but also those who are ―poor in spirit.‖

Another point of inquiry towards this current formation track is the placement of the

Church and Sacraments in the 3rd Year Formation of YFC. As discussed in the previous Chapter,

one of noticeable effects of the Crisis on the YFC Community is the intensified Catholic Identity

of YFC, as shared by the participants of the FGD and the FI respondents. This intensified

relationship of being ―one with the Catholic Church‖ is manifested through their directions and

goal settings. However as we discussed previously, there was a struggle among local leaders to

pass on this ―intensified‖ Catholic Identity with enthusiasm among the members. There is a lack

of understanding on basic Catholic doctrines and teachings that leads the local leaders to read

non-Catholic evangelical resources more often than those written by Catholic writers or saints.

Though some of the top leaders and a few local leaders were able to appreciate this Catholic

―heritage‖ on doctrines and modes of analysis, there is a significant number of members who

with further prodding would reveal their lack of understanding of basic Catholic doctrine.

Therefore it is questionable that YFC has chosen to put the ―Church and Sacraments‖ Formation

Track at the 3rd Year level for the members, for if YFC is really intent on integrating itself within

the Catholic Faith, then there is a serious need to re-asses the placement of such a basic

formation teaching on Catholic Doctrine. Another case in point is the clear lack of Catholic

resources in citations of the manuals and talk outlines, this may be due to the reminiscent

ecumenical approach that YFC has taken in the past, and this approach has left traces even

37
within the Basic Formation Manual.

Lifted from: YFC Pastoral Formation Track Overview (2009 Edition)

YFC Identity
No. Topic Title YFC Identity No. Topic Title
1 On Hands and Knees 19 Homeland
2 King's Champion THE PATRIOT 20 The Patriot
3 Heart of a Winner 21 Created to Care
Burden for the Lost Foundation 1: True
MISSIONARY 4 22
Colors
Mission Impossible Foundation 2: Boy meets
5 100% FREE 23
Girl
6 Called to Serve 24 Is Vanity Fair?
7 Banquet of Love 25 Circle of Friends
United in Christ
8 26
In Pursuit of the Purpose
SINGLE
MODEL OF 9 A Piece of Heaven 27 Body Builder
MINDED FOR
EXCELLENCE 10 Stairway to Heaven 28 A Heart Like This
GOD
11 Down to Earth 29 Following Christ
12 Encounter to Remember 30 A Special Meal
13 Simo Peter Says 31 Family Matters
14 Care Camp 32 Amazing Love
CHAMPION BEING A
15 A Jesus Experience 33 Buddy Watch
OF THE POOR SOURCE OF
16 Standing in the Gap 34 Reaching Out
UNITY TO THE
Keeper's of Paradise
17 FAMILY
PATRIOT 35 In the Midst of the Storm
18 On God's Side Always 36 Family Strengths
fig 3.6 3 Year Chapter Assembly Topics

Though the production of these manuals have been helpful for those who have sought for

order and clear direction for the establishment of ―One YFC Culture‖, there are others who feel

constraint which such formation tracks and chapter assembly topics. They see some of these

manuals or chapter assembly topics as causes of complacency among many leaders who, rather

than innovate and be creative in their activities, would simply rely on the manuals. These local

leaders fear that the Charismatic ―Spirit Led‖ nature of YFC may be constrained with such

formalized modes of teachings. Regardless of the concerns on sustainability, these leaders still

hold on to the perception of the usual Charismatic Renewal view wherein the ―Spirit who leads.‖

38
 3.1.3 Structural Development

There are multiple levels of leadership, each with its own corresponding teaching tracks

given at a certain general timeline. This kind of structure places much emphasis on the

―Household‖ a group of 5-7 youth leaders meeting twice a month, to build relationships, provide

pastoral nourishment and act as avenues for them to meet and discuss about the relevant

concerns facing the community. Through the years, YFC has gone a lot of changes in terms of

structural development, at example of a program structure may be seen below:

YFC Community Based Manual (2011, Revised Edition)

YFC Community
Based Sector
Head/Coordinator

YFC Community YFC Community YFC Community

Based Cluster Based Cluster Based Cluster
Head/Coordinator Head/Coordinator Head/Coordinator

YFC Community YFC Community YFC Community

Based Chapter Based Chapter Based Chapter
Head/Coordinator Head/Coordinator Head/Coordinator

YFC Household YFC Household YFC Household

Head Head Head

fig 3.7 YFC Community Based Structure

As we can see in the structure, there is much emphasis on the continuous generation and

development of leaders. YFC has adapted a structure which is similar to its parent community’s

model of ―person-to-person evangelization.‖ They see the development of pastoral nourishment

as more effective if done in a more intimate and personal setting.

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3.2 Recent issues and concerns of the YFC Community from the grass roots level

As shown in the structural development that YFC has undergone previously, we could

see that one of the approaches this type of Charismatic Community chose to adopt is the multi-

faceted approach of continuous formation and generation of leadership. The structure is made in

such a way that all leaders would be handling a limited set of members to whom they would be

personally accountable with. It’s a pyramid type structure where, rather than relying on single

core group of leaders within chapters or cluster, there is a continuous development and honing of

members to be eventually placed into positions of leadership. Due to the ratio of having 1 leader

to every 7 members in a Household and considering that these leaders themselves belong to an

―upper household‖ headed by another leader, we can estimate that roughly 20% of YFC

membership is composed of leader. And with these 20% of the membership, serving in the

leadership positions, they are able to experience first-hand the transmission of directions coming

from their own respective immediate leaders. A single Chapter, an area covered by one parish,

can have as 9 Leaders, while a single cluster, encompassing a maximum of 5 Chapters, can have

as many as 47 leaders including the Cluster Heads. As we can see, the role of leaders is heavily

emphasized by the YFC Community with such a structure, wherein everyone reports to

somebody else. Therefore, in line with the goal of establishing a unified YFC culture to ensure

the sustainability and proper formation of the YFC members, the direction coming from the YFC

Core is cascaded towards the grassroots levels of leadership. Wherein the ―Program Head‖ of the

area, who acts as the representative and extension of the International Program Coordinator,

passes on the directives that they have received from their leaders. In this process of transmission

of information and directives among leaders, I noticed through the Participant Observation, the

various styles of transmission. Some are lenient in their directions, others are firm, with these

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varying attempts of transmitting information coming from the ―centralized direction office‖ there

are certain directives that, when passed on, lose some of their rationale and information along the

way. This often results into incomplete information being received by the grass roots level of

leadership, which leads to other forms of innovation or complaints on the ―logic‖ of the

directives, as it does not apply in their certain area.

Another common concern among the grassroots level of leadership is how some, if not

many, of the directions passed on to them from the top levels of leadership are considered

inapplicable to the realities of their area. Due to this mistrust in some of those in top leadership,

on whom some assumed as ignorant with the realities of the grassroots, some local leaders

preferred to ignore or ―adapt‖ these directions innovatively and create their own set of directives.

This practice of adaptation and control is reminiscent of the case of El Shaddai as discussed by

Wiegele (2007) wherein she states how Filipinos were able to transform Catholicism to cope

with their preferred understanding on their economic realities (p. 9). We can compare this to the

tendency of local leaders of YFC to transform the directives that came from the center office of

YFC into a new set of directives that better suit their preferences. To shed light on this issues, let

us look at some of the recent concerns of the local leaders as I have observed based on my

participant observations.

3.2.1 Excessive numbers of Activities, aggressive goal settings and directions

There is an assumption among most of the local leaders of the YFC Community that due

to the idealistic goal and direction setting by the top leaders of the community, there is also an

upsurge on the numbers of activities to be conducted by the local leadership among their areas.

As previously discussed, the top leaders of the YFC Community saw the need to specify the

proper steps that are needed to be taken to ensure the fulfillment of the original goal of YFC

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which is Formation and Evangelization. The top leaders saw this as an opportunity to present a

clear and more comprehensive response to the concerns raised by previous local leaders on the

lack of proper programs to ensure proper sustainability on the local level; however the local YFC

leaders saw these ―newly-launched‖ programs, pastoral formation tracks and activities as

demanding too much. Looking at this situation we could see the disparity of appreciation

towards the re—enforced comprehensive activities between the local leaders and the top leaders.

One of the possible reasons behind this seeming opposing point of views is the lack of an

effective transmission of perspective, context and the rationale behind the creation and

implementation of these new manuals.

If we were to look closely at the directives of the YFC Community before the split and

after the split, we could see how the shift of focus in fact ―lessened‖ the workload of local

leaders. By removing the certain vague-ness that existed in the previous directions, and by

introducing a comprehensive step by step process to ensure proper sustainability and formation,

the local leaders won’t have to innovate and create new activities out of thin air anymore. Simply

by following the manuals and ensuring that the activities are conducted in the light of these

manuals, the local leaders would be fulfilling their duties as stated in the current direction, which

is just as similar as the past directions. This leads us to the question the notion of resistance of

some local leaders to adapt the new directions and activities, citing that it is already too much to

handle. How can we explain this train of thought?

One of the possible explanations on this problematic process of goal definition is

DiMaggio’s (1998) analysis on the tendency of religious organizations to ―balance multiple

demands, with no counterpart to profit maximization as a criterion for aggregating interests and

assessing effectiveness‖, due to this tendency, goal definition by organizations which are

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governed collectively become problematic (p. 9).

3.2.2 From a Religious Community into a Religious “Corporation”

One of the most prevalent assumptions by local leaders, as I observed, is the assumed

corporatization of the YFC Community. With all the process and manuals in place, they begin to

compare this to the earlier practices of the YFC Community, as previously discussed they

viewed these practices are ―more ideal‖ because it is more ―spirit-led.‖ There exists real fear and

dissatisfaction among local leaders, especially those who have been able to serve for a long time

in the community, on the possible disappearance of the Charismatic nature of the community due

to the categorization and formalization of events and practices. The top leaders on the other

hand, accept certain corporate elements exist within the YFC Community. However they view

these corporate practices, as a necessity to ensure accountability and efficiency in carrying out

their ―mission work.‖ Although they do not perceive the YFC community as a ―Religious

Corporation‖, they see nothing bad with harnessing techniques found in successful corporations

in terms of management and evaluation.

This appreciation and favorable response towards practices which seems corporate in nature, is

not shared by many local leaders. They see these practices of ―submitting regular paper works,

comprehensive reporting and undergoing proper processes in conducting activities‖ as

Bureaucratic in nature. However these assumptions on Bureaucracy as discussed by Merton

(1957) wherein he sees bureaucratization as a ―separation of individuals from the instruments of

production‖ and as an ―administration which almost completely avoids public discussion of its

techniques‖ (p. 197) runs contrary to the usual process that exists within the community of YFC.

Contrary to this definition, the process wherein the YFC community acts within is open for

critique and discussion even among local leaders. The reports, materials and deliverables that

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local leaders submit to the leadership of the community, is actually used to evaluate the realities

of certain areas, and come up with a democratic consensus on how to properly address these

concerns, through the guidance of the local leaders in the area.

It is true that YFC has recently adapted corporate elements, but these adaptations should

be viewed within the context, why they are being implemented within the community.

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 CHAPTER 4

CONCLUSION AND SYNTHESIS:

IDENTITY CHRIST-IS?

4.1 Young People Being and Bringing Christ wherever they are

\ 4.1.1 A Comprehensive strategy on Formation towards Evangelization

In light of all the previous discussion that has been presented in this paper, we could

conclude that YFC has chosen to move towards the development of a more comprehensive

Pastoral Formation Track to favor Formation, as a crucial necessity for Evangelization and

Expansion. This movement towards the development on the sustainability-directed programs,

however, still rests on the foundation of the ―Original Seven Identities‖ of the YFC Community.

Due to this idealistic goal of YFC to cover every aspect of the youth’s life as an area of concern,

these changes in the PFT could be seen as the response of YFC in its goal to achieve the

―fullness‖ of its mission.

However one may ask why, despite this trend of adaptation towards a more relevant and modern

approach on society, the YFC Community continues to anchor itself on its pre-existing Seven

Identities, which were developed before the 2007 CFC Crisis. Why, there is no re-definition of

these identities, except the re-branding of 100% Pure, despite its seemingly ―outdated‖ nature.

We may understand this in light of how they perceive this dependency as what Pope Benedict

XVI (2005) describes as the ―hermeneutic of continuity.‖ Wherein, what ―was once held as

sacred, continues to remain sacred up to this day.‖ The eventual formation of these identities as a

―sacred product‖ through time and development may be just the reason that they remain at the

center of YFCs Pastoral Formation Track.

Through the inclusion of the YFC Advocacies, the community intends to transform the

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Society through Personal transformation. With the launch of this direction, we may be asking on

how this direction’s relevance to the organizational identity of YFC is justified. In order to

understand this, we need to look at this direction in light of the current thrust of Couples For

Christ in ―Building the Church of the Poor.‖ This thrust, though it already pre-existed even

before the split, is a more detailed and holistic in its approach. In such a way that it does not

focus those who are ―poor in material needs:, but extends the call to liberate even those who are

―poor in spirit as well.‖ By allowing the YFC Advocacies to be ―inclusive‖ in its form and

approach, it enables other people to take part with the said advocacies, without necessarily

becoming a part of the community of YFC. This mode of penetration, can be seen as an attempt

of the community to adapt its relevance to modern society that places heavy emphasis on issues

of social justice.

4.1.2 Is there a Crisis in Identity?

In light of all the discussion on the development of the organizational identity of CFC

Youth For Christ, in regards to its recent trends on Directions and Goal Setting, Pastoral

Formation and Management, and Structural Development, the question on whether there exists

an Identity crisis within the YFC Community. Basing this synthesis from the qualitative data that

was gathered and analyzed by the researcher, I have come to that conclusion that there is no

identity crisis. In actuality, the organizational identity of YFC, though being re-defined and

institutionalized, is also being clarified and re-enforced. There is a clear goal in mind, as

evidenced with data gathered, and the steps towards this goal are clearly being laid out for the

local leaders to take part of. However, change would not always be easy, most especially if a

community has already familiarized itself with a certain style for the first twenty years of its

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existence. This explains the resistance and oftentimes the negative responses of those in local

leadership, when the rationale behind these shift and changes within the movements of the

community are not properly explained in light of a continuous developmental process; they may

mistake this for confusion and blunder. The process of institutionalizing the identity of an

organization, especially one that is governed by a multiple entities, would be really quite messy,

but necessary. Charismatic communities would need to develop their own methods for

sustainable development, or else there would be significant decline in membership through the

years, most especially if it has no singular Charismatic Figure Head.

4.1.3 Is this natural for a charismatic community?

On the question of the ―naturality‖ of this development in regards to charismatic

communities, It has to be understood that it is not a question of natural or unnatural, but rather it

depends on the direction that the charismatic community is willing to take. As presented, there

were pre-existing practices that existed before in YFC; if this community has chosen another

path that focuses less of Formation and exhausted its energy on Expansion, it would have

developed a very different system to suit this purpose. However, the nature of this Community as

a ―Charismatic One‖ is not dependent on their methods of sustainability and expansion, but

rather on their self-identification as a community.

4.2 YFC 20 Years from Now

4.2.1 A Re-Assessment of Identity, Redefining the Focus and widening of the scope

In light of all the discussion, I predict that as YFC moves on towards its 20th year, there

would be a continuous re-assessment of its identity’s relevance towards its two fold purpose of

―Formation‖ and ―Evangelization.‖ The need for Charismatic movements to adapt to the every

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changing environment as Kessler (2006) argued would always remain as one of its most

significant identifying factors. (p. 581). There would be a continuous re-definition of focus, most

especially on the aspects that affects a youth’s life, and we could just imagine that almost 24

years ago, the concept of the internet and social networks are non-existent to our society. The

development of technology and the continuous innovation of society to make itself relevant to

the individual, would be one of the causes of YFCs continuous growth as an organization in re-

defining its focus as a response in accordance with the needs being asked from it at a certain

time. The existence of innovation and the creation of new elements within society wherein the

youth could interact, provokes the YFC community to widen its scope in order to fulfill its self-

perceived purpose of ―forming the fullness‖ of the youths. However we must take note, that

although there is a re-definition of identity, YFC still remains anchored and dependent on its

original identity from which it was founded, as a community that serves to evangelize the youth ,

bring them to Christ in light of their own families.

4.2.2 Instituting Order, ensuring efficiency and accountability

The move to embrace certain corporate processes and elements by the YFC Community

is a manifestation of the desire by the top leaders to ensure the notion efficiency and

accountability is shared towards its leaders and members. Though some local leaders may see

this as ―corporate‖ therefore ―un-Charismatic‖ in nature, we must also face the realities on the

differences of the implementation of these corporate elements in the religious community of

YFC as compared to corporate companies. An example is the concept of ―accomplishing your

deliverables to be submitted at the deadline at all cost‖, in light of companies, failure to deliver

your work may result into serious career sanctions to be imposed upon by supervisors, regardless

of the reason behind your inability to deliver. Comparing this with the YFC Community, wherein

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all leaders are expected to fulfill their deliverable as well, the difference is when leaders fail to

deliver, there is no immediate sanction or scolding involved. It would usually undergo a process

of personal evaluation, assessing the reason behind the inability of the leader to meet his

requirements, a more considerate and lenient approach.

4.2.3 Young, Christian and Happy

Let me end with this slogan of the CFC Youth For Christ Community, as the synthesis of

this whole academic paper. As YFC moves forward its 25th year of existence, it has clearly made

an impact to a significant number of people, most especially the youth. Thus YFC, as a

community, remains to be the community that focuses on the Young. The next generation

―young leaders who would lead the nation.‖ In its focus of forming and evangelizing the young,

it continues to embrace its ecumenical Christian charismatic heritage, in spite of its recent moves

towards a more explicit expression of its Catholicism. And lastly, it continues to assert its

relevance and mission of delivering the ―Fullness‖ of Happiness among its members and the

society wherein it exists, through being Pro-active, in the sense of adapting its system to serve

the changing society, and relevant, in the sense of addressing even the concerns on social justice,

environment and academic excellence, to the world it seeks bring to Christ.

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