Asian Journal of Religion and Society

Vol 4 (No.2, 2016):71-98

(c) Korean Association for the Sociology of Religion

From Mallorca to Malolos:

The Indigenization of Cursillo in the Philippines and the
1)
Challenges of our Time

2)
Arvin D. Eballo

Abstract

Before the advent of some renewal movements in the Philippines

like Parish Renewal Experience, Marriage Encounter and El Shaddai,
the Cursillo Movement has already attracted marginal Filipino
Catholics known as 'masses'. However, researches pertinent to
Cursillo in the Philippines are insufficient. Hence, a research article
focused on this topic is imperative on the part of the Filipino
theologians, religious educators and sociologists. On that note, the
proponent will trace the origin and expansion of the Movement from
Spain to the Philippines. The impact of the Movement to the
evangelizing mission of the Church as a form of catechesis in
general, its influences to the members in particular and its
ecclesiology of Vertebration are included in this undertaking. The
last part of the article deals with how the Movement has responded
to the challenges of the Philippine context.

Keywords: Cursillo, vertebration, evangelization, catechesis,

Philippines

1) A research project undertaken for the Center for Religious Studies and Ethics
(CRSE), University of Santo Tomas, Manila, Philippines
2) He is an Associate Professor of Theology, Institute of Religion, University of
Santo Tomas, Manila, Philippines. Email: aeballo@yahoo.com

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I. Introduction

The Philippines is known as the cradle of Christianity in Asia due to

Catholic evangelization by Spain and Protestant proselytization by the
United States. More than 86% of the population is Roman Catholic, 6%
belongs to different Christian sects and another 2% belongs to Protestant
denominations (http://www.asiasociety.org/education/religion-philippines).
However, there many contradictions presently occurring such as graft and
corruptions attributed allegedly to some government officials, inequality,
massive poverty, unemployment and environmental degradation.
On that note, there is a need for a continuous religious education as
well as assessment of catechetical program. This research attempted to
recall the original purpose of Cursillo and reflect on its impact, influences
and challenges to the Filipinos today. Moreover, this undertaking
celebrates the 51th anniversary of Cursillo in the Philippines by providing
historical data and ecclesiological discourse.

Research Design

This study is descriptive in nature in which articulation of available

data, direct-observation and reflections about Cursillo are necessary. The
following are the objectives of this undertaking:
1. To explain Cursillo based on the records and testimonies of the
members;
2. To identify the impact and influence of the Movement to the Filipinos;
and,
3. To describe how the Movement responds to the challenges of the
present time.
This research utilized triangulation comprised of in-depth interviews
reinforced by focus group discussion, reading of documents and
direct-observation.

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The proponent also employed the approach of Emile Durkheim to

religion as a research theory. Durkheim has proposed that religion has
three significant functions in society, namely:

It provides social cohesion in order to maintain social solidarity

through shared rituals and beliefs. It causes social control to
enforce religious-based norms or morals to help maintain
conformity and control in society. It also offers meaning and
purpose to answer any existential and transcendental questions
(Durkheim 1995: 8-11).

Key informants were the members of the Cursillo in the Diocese of

Malolos, Bulacan. The data gathered have yielded the following results
discussed and arranged according to the emerging framework derived from
the tripartite paradigm of the Movement: Study (remembering), Prayer
(reflecting) and Action (responding) for clarity and coherence.

II. REMEMBERING

There is a Filipino proverb which says, "Ang hindi marunong lumingon

sa pinanggalingan ay hindi makararating sa paroroonan." (He who does
not know how to look back at where he came from will never get to his
destination.) In this chapter, the meaning, nature, essence, purpose, origin,
methodology and ecclesiology of the Movement are recalled and discussed
for the members of Cursillo to appreciate and embrace their roots. The
word Cursillo means a short course. The proper name is Cursillo in
Christianity which means a short but intense course in Christianity
composed of three full days of sharing and living what is fundamental to
being a Christian (NSCM 2007:58). Bishop Mariano Gaviola added that
Cursillo is:

An instrument of Christian renewal; a civic-religious movement

instituted for the renewal of the parish, and through the parishes,

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the renewal of the diocese, and indeed for the entire people of
God. It is not an organization but a center of formation, a school
which lasts three days in formal classes and a subsequent
in-training of their apostolate throughout their lives (Jimeno
1967:12).

According to Cursillo literature, the Movement is also a method which

enables the baptized person to have conviction to live and share what is
fundamental for being Christian, to love God and neighbor; which trigger
an apostolic movement that tends to vertebrae Christianity in society, that
is to say, to give it a Christian backbone. To vertebrae Christianity in
our society is to create groups of Christians who, while living what is
fundamental in a conscious, ever-growing and shared manner, instill
Christian and spiritual criteria into the environments and structures in
which they are immersed, while exercising their own vocation
(http://fwsbcursillo.org/CursilloForms/FWSB_Cursillo_Brochure-2010.pdf).
The purpose of the Movement is the 'leavening of environments with
the Gospel' by forming small groups of Christians that will influence and
evangelize their environments through helping other Christians live what is
fundamental for being a Christian and by committing themselves to the
spiritual aids the Church offers in order to grow in holiness, formation
and evangelization (The Pilgrim's Guide).
The specific purpose of Cursillo is focused on three important
concepts: The Far Away, the Environments and Friendship. Far Away are
those people who do not know that God loves them. The 'environment' is
the field work of the Movement. To leaven the environments means that
the Cursillistas should bring Christianity by means of friendship so that
others may accept themselves as Christians, encounter Jesus Christ and
realize that God loves them (https://www.natl-cursillo.org/pdf/articles/english
/charismstudy.pdf). The proponent traced and summarized the lengthy
history of Cursillo from Mallorca, Spain to Malolos, Bulacan according to
the existing documents of the Movement supported with the interviews
that he conducted.

From Mallorca
The situation in Spain from 1939 to 1950 can be considered as an era

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of restoration due to the Civil War that happened. General Franco and
the loyalists of the fascist movement were the victors of that war which
caused over 500,000 deaths. The Church then embarked in 'popular
religiosity' in trying to eventually end the political chaos. The presence of
the public authorities and Church officials in the religious ceremonies
implied solidarity and restorative effect to the society (Pujol 2014:7-8).
The historic island of Mallorca, Spain is located in the Mediterranean
Sea. It became a haven for monasteries like the Monastery of St. Honorat
where the first numbered Cursillo was held (Napoli 2015:2). It was also
in the island of Mallorca that Eduardo Bonnin Aguilo, a respected name
in the history of the Movement, was born on May 4, 1917. As a devout
Catholic and a product of Lasallian education, he committed himself
wholeheartedly to the Movement from the beginning until he died on
February 6, 2008 as one of the precursors of the Cursillo Movement
(Pujol 2014:15).
During the early 40's, Catholic youth of Spain were being nurtured by
the youth section of Catholic Action through a week-long courses known
as Cursillos for Advanced Pilgrims inspired by the Spiritual Exercises of
St. Ignatius of Loyola. These courses served as preparation for the
pilgrimage to the tomb of the Apostle James in Santiago de Compostela
which took place in 1948 with the participation of 70,000 young people.
The pilgrimage was carried out to demonstrate its desire to follow in the
steps of sanctity towards the Lord (Napoli 2015:3).
In 1943, the Catholic Action Diocesan Council began dreaming of a
similar session that would inspire the day to day life situation of the
participants. Bonnin's talk on study of the environments has become the
basis. From his talk, the Council developed a method destined to convert
distant people into fervent Christians and to address the general religious
indifference of young men. A three-day outline was prepared and the new
Cursillo was held in August of 1944 at Mallorca. Everyone was satisfied
and it was then decided to repeat the experience (http://cursillos.ca/en/
histoire/h1-genese.pdf).
The first numbered Cursillo was held on January 7, 1949. Due to a
remarkable success in its inaugural year, the Movement was given a
tremendous encouragement and its name spread throughout Mallorca. In
the words of Monsignor Hervas:

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A gold mine had been uncovered and it was necessary to apply

one´s intelligence and heart to operate it. The fountain had
started to flow and it was necessary to gather its water. God had
drawn back a veil and discovered a great field in the longing for
apostolate. Apparently the institution of Cursillo furthered the
purpose of Catholic Action and moved toward an ecclesiological
precursor of the Second Vatican Council (Napoli 2015:6).

The Cursillo Movement was instituted as a response to the call of the

Roman Pontiffs to build a new social order particularly Pope Pius X's
'restoring all things in Christ' and to the challenge of Pope Pius XII
during an address given in Rome on February 6, 1940. The Pope
challenged the Church leaders to make every effort possible to help
people return to their Christian values 'toward a better world' (Bautista
1972:235).
In 1955, Bishop Hervas' expulsion from Mallorca became a blessing in
disguise. A number of Latin-American bishops travelled to meet him and
brought the idea of Cursillos back to their respective dioceses. The great
expansion had indeed begun (Napoli 2015:8).
It was expected for South America to become the origin of the
expansion of the Movement due to the Spanish-speaking population.
Colombia started off with women´s Cursillo in 1953. Ten years later,
Cursillo was found all over the Latin American continent.
The first Cursillo in the United States happened in 1957. It was
facilitated by three Cursillistas from Mallorca who were deployed as
military personnel in Waco, Texas. The translations of Cursillo manuals to
English led to a rapid propagation of the movement throughout the
English speaking world.

To the Asia Pacific Region

In 1963, the Cursillos were introduced in the Philippines through the
United States. From then on, the Filipinos were instrumental in the
growth of the Movement in Asia Pacific Region. A group of Filipino
Cursillistas introduced the Cursillo in Vietnam in 1965. A peace-keeping
action group was sent from the Philippines to support South Vietnam.

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The commander was General Tobias, himself a Cursillista. Thanks to his

initiative, Cursillos were imparted in English by the Filipino Cursillistas
serving with the allied forces.
Cursillos were introduced to South Korea in 1967, again by the
Filipinos, who flew to Seoul to conduct the first Cursillo Weekend in
English. Within three years the Cursillo had spread throughout the country
with over 150,000 Cursillistas. Filipinos were also the trailblazers of the
first Cursillo in Taiwan. The first Cursillo in Japan was in 1968
facilitated by a team from the United States. Cursillos were also recorder
to be established in Singapore, Saipan, Guam, Thailand and New Zealand
(Napoli 2015:9-10).

To the Philippines
During the 1962 sessions of the Second Vatican Council, four Filipino
bishops were invited by Bishop Hervas to come to Ciudad Real and
observe how Cursillo was being done. They were Archbishop Lino
Gonzaga, Bishop Epifanio Surban, Bishop Alejandro Olalia and Bishop
Cipriano Urgel. After a year, Archbishop Julio Rosales of Cebu invited
two American laymen from Stockton, California to organize the first
Cursillo team in the Philippines. Early in February of 1963, the first
men's Cursillo held in Cebu under the leadership of Mr. John Markey
and Mr. Jack McFarland (Martinez 1965:137). Thus, the flame of the
Movement was ignited in the very place where, four centuries ago, the
seed of Christianity was planted in the Philippines by the Spanish
missionaries (Bautista 1972:240).

To Malolos
The first Cursillo Weekend was held on June 10, 1965 at the
Immaculate Conception Seminary under the leadership of Bishop del
Rosario. That historic event was highlighted with words of encouragement
from Bishop Lino R. Gonzaga, D.D. Rev. Fr. Cirilo Almario of St.
Francis de Sales Seminary, Lipa City, Batangas, served as the Spiritual
Director, while Rev. Fr. Crisanto Ramos, the Parish Priest of San Pablo
Apostol, Niugan, Angat, served as the Assistant Spiritual Director.
This first Cursillo encounter produced 35 graduates, 4 priests and 31
lay men, who eventually served as officers of the Secretariat, Rector,

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Rollistas and Auxiliaries of the diocese. The first Cursillo for women was
held in May 1967 at Sta. Isabel, Malolos. On June 10, 1967, the
Genezareth Cursillo House was inaugurated and became a sanctuary for
Cursillistas of the diocese.
Currently, the Diocese of Malolos has already organized almost 400
Cursillo classes, instituted 50 Cursillo teams and produced more than
20,000 Cursillistas. The diocese celebrated the 51th anniversary of the
Cursillos in Christianity last June 11, 2016 led by Bishop Jose Oliveros,
D.D., Rev. Fr. Virgilio Cruz, the Spiritual Director and Dr. Mariano De
Jesus, the Chairman (Perez 2015).
The Cursillo Method has three phases known as the Pre-Cursillo, the
Cursillo Weekend, and the Post-Cursillo, closely united and complement
each other for the sustenance of the Movement.

Pre-Cursillo
In the Pre-Cursillo, planning, budgeting and preparation for a Cursillo
Weekend are done. Potential candidates are identified and scrutinized by
the team as well. Bonn?n reiterated that the potential candidates should
be aware of what Cursillo is and properly oriented to freely attend the
weekend encounter to become Christian vertebrae in their own
environment. It is necessary, therefore, to be familiar with the criteria for
those who should go, those who can go and those who should not go
and also for understanding the sponsors' responsibilities (www.
natlcursillo.org/pdf/english/nmail0414.pdf).
Technically, the Cursillo Weekend is suitable for those with personality
who can influence members of their families, co-workers, friends and
other people; for the mature ones who are capable of making their own
decisions; for the courageous men and women of truth, who think, plan
and are sure of themselves; and for all who want to grow and for all
who are restless for a better life (NSCM 2007:60).

The Cursillo Weekend

The Cursillo-proper is composed of four nights and three days, a
mixture of spiritual exercises; 'Rollos' or lectures by a team of laymen
and priests and tension-releasing activities like singing, games or joke
sessions. It is due to the intensity of such serious activities as prayer,

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'confrontation' and study that justifies the balancing side of the Cursillo
Weekend. Obviously, the atmosphere of gladness and laughter and song
that is so intentionally and faithfully facilitated by the staff. The main
spiritual exercises of Cursillo include daily Mass, common prayers, visits
to the Blessed Sacrament and the solemn closing ceremonies or 'Clausura'.
There are fifteen Rollos in all. Five are doctrinal given by priests and ten
are given by laymen (Bautista 1972:238).
Each day of the Cursillo Weekend begins with morning prayers and
ends with night prayers. Mass is celebrated daily (except Thursday). Each
participant should be aware that, since prayer is such an intricate part of
the Cursillo Movement, there will be other Cursillistas that will be
continually praying and offering up sacrifices known as Palanca for the
success of the Cursillo Weekend. There will be proper nourishment
provided and also adequate rest periods. Those that have special needs,
such as a particular diet or physical needs will be attended properly
(www.jolietcursillo.org/Downloads/The_Cursillo_Movement_What_Is_It.pdf).

Post-Cursillo
The Post-Cursillo is the third phase of the Cursillo Methodology, also
known as the Fourth Day. Its apostolic mission is that everyone is called
to be a living gospel in their everyday lives by living the principles
discovered on the Cursillo Weekend. The Post-Cursillo requires
communication and interaction to continue the encounters with Self, with
Christ and with Others, to provide authentic witness of life and to
perform real Palanca (prayers supported by sacrifices). The Cursillistas are
now in the state of transformation and are 'being Christian' and
'evangelizing' where God has placed them in their everyday environment.
The Cursillistas who live without weekly Group Reunions and seldom
participate in Ultreyas are unlikely to persevere in their transformation. In
today's world, Christians need this Total Security comprised of Group
Reunions and Ultreya! (www.stmarknc.org/media/1/34/cursillo_trifold.pdf)

Group Reunion

The Group Reunion is a regular meeting of the Cursillistas in which

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they share their growth in becoming persons who strive to bring a
Christ-like attitude to their environment. This meeting is referred to as a
Friendship Group that serves as the support group needed by the
members to persevere in their task of inflaming their environment with
the Gospel (www.stmarknc.org/media/1/34/cursillo_trifold.pdf).

Ultreya

'Ultreya' is an ancient Spanish word which means 'onward'. The term

'Ultreya' was employed to identify the big group gathering of the
Cursillista in which the members talked about successes, difficulties and
undertakings that each had experienced during the past week. 'Ultreya' is
also considered as an opportunity to explain the doctrinal truths of the
Church, mold the members, support each other, organize their activities,
achieve their goals through their experience-based interaction (Pujol
2014:46-48).

The Ecclesiology of Vertebration

The strategy of Cursillo in forming small groups of Christians is called
Vertebration because it is an act of underpinning the backbone of the
Movement and the Church as well. Moreover, Vertebration is the orderly
and systematic formation of Christians guided by their principles and
values. It is doable through the study of the method of what is being
done; through the mentality of why it is being done; through the purpose
for what reason it is being done; and through the system with what and
how it is being done. Eduardo Bonnin reminded the Cursillistas that there
is a need for having a clear statement of principles, motives, facts and
systems to move them to attain Vertebration (Bonnin 1964:4).
The following are the steps on how to achieve Vertebration:
1. To find - It refers to the Pre-Cursillo Stage in which candidates with
the capacity to become vertebrae in their environment and who can
also influence others are identified.
2. To evangelize - It refers to the call of every Christian to help those
who are capable of being vertebrae and to develop a truly Christian
ideal.
3. To enlighten - It refers to Spiritual Director and leaders who are

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expected to enlighten those who are already recognized as vertebrae

and who have already realized their Christian ideals to find their place
in the body of Christ and to help find their own vocation.
4. To link - It refers to the Post-Cursillo activities which objective is to
link the vertebrae together in such a way that they can function
effectively as an apostolic community (Bonnin 1964:6).
Obviously, the process of Vertebration is a strategy of the Movement
motivating the members to realize metanoia (conversion) so that they will
be able to bring the Gospel to other people in their own environment.

III. REFLECTING

In this chapter, the proponent reflected on the impact of Cursillo to the

Filipinos and articulated how the Filipinos embraced and indigenized the
Movement as their own. Included in this chapter are the influences of the
Movement to the lives of the Filipino Catholics.

Impact of the Cursillo Movement to the Filipino Catholics

When Cursillo arrived in the Philippines, the context can be compared

with that of Spain when Cursillo began in Mallorca. Cursillo was brought
to the Philippines when the country was under Marcos' dictatorship. There
were threats from the Communist Party of the Philippines and New
People's Army (CPP/NPA) and rebels from Mindanao. When Martial Law
was declared on September 21, 1972, cases of extra-judicial killings,
human right violations were reported.
The Filipinos likewise employed popular religiosity in achieving peace
and unity when they went to EDSA in February 1986 to march and pray
for peaceful end of Marcos tyranny. They brought religious images like
the statue of the Virgin Mary and the Infant Jesus. Priests, nuns,
seminarians and people from all walks of life united for a peaceful
revolution known as People Power. Today, Filipinos have continued to
clamor for renewal of the people and restoration of morality. According

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to Proclamation No. 62 dated September 30, 1992, values education
should be implemented under the directive of the Department of
Education as part of moral recovery program.
Cursillo was phenomenal in the Philippines from 1960's up to 1990's.
Apparently, many Filipinos were attracted and underwent Cursillo as a
sign of protest against the moral decay of Marcos dictatorship and
eagerness to renew themselves.
The following are other reasons why Cursillo has been so successful in
the Philippines and why the Filipinos have embraced and indigenized the
Movement:

The Filipinos' Sakop System

One of the traits of the Filipinos is to organize a group or samahan
so that they can easily help one another especially when it comes to
agriculture. Filipino farmers form a samahan so that they can easily plant
and harvest rice. They exhibit unity and damay (concern) during
important occasions like baptism, wedding, fiestas and even wake. Thus,
Filipinos yearn for a small intimate community that they can rely on
when they need help. According to Mercado, Filipinos' sense of belonging
to a samahan is called sakop mentality which is the tendency to relate
with neighbors, link with friends and relatives and establish a group
(Mercado 1975:190).
In Cursillo, sakop attitude corresponds to the process of Vertebration or
forming of small team of Christians that will undergo a Cursillo and
eventually will share their experience with other people until they become
a network or backbone of the Church.

Scripture-Based Apostolic Movement

The Cursillo is a means of evangelization where the members are
called to proclaim the Gospel to their own environment throughout their
lives. The purpose of Cursillo corresponds to the last mandate of Jesus
Christ of making disciples of all nations and baptizing them (Mt. 28:
19-20).
Apparently, the Cursillo Method is rooted on Jesus' ministry. He
searched out and called potential leaders, the apostles. In Cursillo, the
potential candidates are chosen during the Pre-Cursillo stage. Jesus trained

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His apostles by words and deeds and inspired them with a vision. In
Cursillo, the potential leaders or candidates are trained by words and
examples during the Cursillo proper. Jesus linked the apostles together as
a small community through table-fellowship. Eventually, He commissioned
His apostles to spread the words of salvation. In the Post-Cursillo, the
candidates are considered mandated to bring Christ to others by means of
friendship and fellowship.
According to Acts 2:42, "They devoted themselves to the apostles'
teaching and fellowship, to the breaking of bread and the prayers." In
Cursillo, the members devoted themselves in studying the words and
deeds of Jesus Christ and uniting themselves in the celebration of the
Eucharist and in prayers. Being loyal to the mandate of Christ and to the
task of evangelization, the Movement is certainly an apostolic movement.

Enticing to Emotion, Encouraging Personal Testimonies and Entertaining

Most of the Filipinos are farmers and fishermen. The nature of their
work is difficult. Before the invention of radio and television, the
Filipinos' forms of entertainment were corrido and awit literature. The
corrido is a popular narrative song and poetry genre with theme about
legend, and fantasy. The awit has a theme related to history. Both forms
are very sentimental (Castillo and Medina 1974:122).
These literatures triggered the Filipinos to become sentimental or
kundiman-oriented. The kundiman is a sad Filipino song about wounded
love. Thus, Filipinos are naturally attracted to heroes who are ready to
sacrifice everything for their loved ones. This acceptance of suffering is a
manifestation of Filipinos' mabuting kalooban or goodwill (Catechism for
Filipino Catholics No. 39).
In Cursillo, the stories and examples being told by the lecturers are
based on real life situations. These stories are effective ('may talab')
because the participants can easily put themselves into the stories. Indeed,
Cursillo is confident to plead to the emotions.
However, Cursillo goes beyond the culturally conditioned, ritualistic and
habitual faith influenced by the Spanish missionaries (Davis 1999:319).
Before Vatican II, the conventional faith expressions of the Filipinos were
depicted by personal spirituality exemplified in devotions like novenas,
Stations of the Cross and joining processions. Cursillo makes it possible

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for the members to proclaim their faith publicly. It allows the members
to describe their encounter with God confidently. It makes public
witnesses out of private believers. People are moved by personal
experience than by doctrines and allowed lay people testify how to apply
the doctrines to everyday life.
The Cursillo Weekend is also entertaining. Participants are motivated to
join in singing songs of praises and dancing accompanied by musical
instruments. Songs are written in Filipino so that the participants can
participate actively.

Lay Empowerment and Missionary

Before Vatican II Council, it was revolutionary to teach the collegial
nature of the Church that the lay people were also Church and had a
mission. The idea of people's participation to Church's mission was
derived directly through the Sacraments of Initiation and considered the
birth of the renewed ecclesiology which mandated by the Church through
the Second Vatican Council. This is why Pope Paul VI explicitly
recommended the Cursillo as a way to implement the reforms of Vatican
II. Among the laity, the Cursillistas had been uniquely formed to reclaim
the proper role of the non-ordained in ecclesiology and ministry (Davis
1999:325).
The proponent has witnessed how the Chairman of the Cursillos in
Christianity of the Diocese of Malolos performed their task of monitoring
and sustaining the Movement. He observed the Cursillo staff, e.g., the
rector, the deans, the 'compro-master' and the Rollistas how they planned,
organized and sustained the Movement. Definitely, the Cursillo is a model
of lay empowerment and missionary.

Lay Empowerment and Missionary

It was Pope Paul VI himself who acknowledged the charism of
Cursillos for the entire world when he said:

Keep the spirit alive, Cursillistas! Walk the paths of the world
taking with you the divine seal of grace on your faces with
confidence and serenity. May your friendship with Christ blossom
throughout the entire world in a thousand colors (II World

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Ultreya, Mexico, May 21, 1970).

The organizational structure of Cursillo is diocesan, i.e., under the

directive of the Bishop. It is referred to as the Diocesan Secretariat or
the brain directing the organization. The team of priests appointed by the
bishop is responsible for the formative and doctrinal aspect. The team of
laymen, carries on the executive management. As a body in the
Secretariat, the clergy and laity have the joint and full responsibility of
promoting, directing, financial planning and regulating the Movement
(Hervas 1967b:299-314).

[Figure 1] Organizational Structure of the Cursillos in Christianity of

the Diocese of Malolos, Bulacan, Philippines

Integrated Method
Considering the contradictions happening in the Philippines that the
majority of the Filipinos are Christians and yet graft and corruption and

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poverty still exist, integrated approach in catechesis is imperative. Integral
approach means that the Catholic teachings should be taught in each
mind, appreciated by one's heart and be carried out to one's life situation
because being a Catholic is a way of life as a response to Christ's call
to discipleship (Catechism for Filipino Catholics No. 12).
The Cursillo has applied a method known as study, prayer and action.
Study is the application of intellect in learning the truths about Catholic
faith. The life of prayer is the state of being Christian of having God in
Christ as an integral part of every aspect of life. Christianity in action is
a group of Grace filled Christians who journey together to live and
spread the Gospel in the world (NSCM 2007:123).
Obviously, the Cursillo tripod method corresponds to the doctrine-
moral-worship approach instructed by the Catechism for the Filipino
Catholics. The Cursillo Manual even reiterated that candidates come to
Cursillo to fill their heads with ideas and hearts with fire in order to
accomplish Christian principles in their own environment (NSCM 2007:
59).

Inculturated
The method of Cursillo is appropriate to the milieu of the Filipinos
because of its down-to-earth attribute. The lessons (Rollos) being tackled
are suited to context of the participants. Discussions are also based on
the life situations of the margins. Songs of praise are also written in
Filipino.
The 'Pamimintuho kay Maria' (Veneration for the Blessed Virgin Mary)
3)
and the Mananita during the Cursillo encounter are close to the hearts
of the Filipinos because of their being family-oriented. Most of the
Filipinos are called 'pueblo amante de Maria' (people who love Mary)
because they consider Mary as their spiritual mother.

Psycho-Spiritual Integration: A Precise Instrument

One of the highlights of the Cursillo encounter is the confrontation or
‘compro’. This is when the facilitator labelled as ‘compro-master’

3) The Cursillo participants are serenaded by their friends, relatives and family
members early in the morning of Sunday.

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confronts the candidates regarding their previous lives. The Cursillo proper
is a well-planned psycho-spiritual integration that presupposes specific
results if properly carried out according to the design envisioned by the
founders. Personalized approach is also operating which includes the
element of friendly interaction and cultivation of camaraderie among the
group (Bautista 1972:242).

Acceptance of Complete Dependence on God

The precursors of Cursillo attributed the existence of the Movement to
the will of God as Bishop Hervas said: "Work as if everything depended
upon you. Pray as if everything depended upon God." Certainly, the
Cursillo purposely and openly depends on God (Davis 1999:327).
Noticeable to the Filipino Cursillistas are the expressions: "Kaloob ng
Diyos" (gift of God), "May awa ang Diyos" (God is merciful) and
"Diyos na ang bahala" (God will make a way). Those are indicators of
the Filipinos' profound dependence on God. However, they are also aware
that they need to cooperate with God as the saying goes: "Nasa Diyos
ang awa, nasa tao ang gawa." (God is merciful but man should also do
his share or cooperate.)

Communitarian
The idea behind the Vertebration is the formation and networking of
renewed Christians that will serve as the backbone of the Church.
Filipinos tend to form a group or samahan because their work as farmers
and fishermen calls them to unite (pagkakaisa) and demonstrate solidarity
(pagkakabuklud-buklod). Planting and harvesting of rice are done by
samahan of farmers. It is easy for them to unite and form a Christian
community considering the nature of their work. Thus, cooperation and
solidarity can be seen in the celebration of the Sacraments and religious
devotions among them.
Using the perspective of Durkheim, Cursillo provides opportunity for
the Christians to gather and realize solidarity through shared rituals and
beliefs such as Sacraments and fellowships. It reminds the members
regarding the norms or moral standards that each Christian should observe
in their own environment. It also offers answers to questions about
practical lessons in life and truths about God (Durkheim 1995:8-11).

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Influences of Cursillo to the Life and Faith of the Filipinos

The proponent was able to conduct series of interview/survey regarding

the influences of the Cursillo encounter to the faith and life experiences
of its members. The respondents are members from the Cursillos of the
Diocese of Malolos. The following is the result of the interview/survey:

1. Naging aktibong lider/miyembro ng parokya

Majority of the leaders and active members in the parish are
Cursillistas. Some are serving in the parish as lectors, commentators and
extraordinary ministers of Holy Communion.

2. Tumibay at lumalim ang pananampalataya

They admit that because of the friendship and relationship that they
have experienced in Cursillo, they were able extend that relationship with
God and with others.

3. Natutunang maglingkod sa Diyos, pamilya at kapwa

One of the influences of Cursillo is that the members are motivated to
serve God, their family and the people around them as active and
generous members of the Church.

4. Nakilala at napalapit sa Panginoon

Because of the consistent discussion about God, Jesus Christ and the
Holy Spirit, Cursillo members were able to know God better and
establish a good relationship with Him.

5. Naging matibay ang relasyon ng pamilya dahil nakasentro sa Panginoon

The members of Cursillo tend to put God in the center of their
families and this is the reason why they establish a good relationship
within their families.

6. Nagdulot ng kaalaman sa mga turong Kristiyano

The truth about Catholic faith can be known through the 'Rollos'

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discussed during the Cursillo encounter.

7. Pakikitungo sa kapwa
The members maintained that they learned how to relate with other
people because of their experience of camaraderie in Cursillo.

8. Naging mabuting magulang sa mga anak

Their becoming responsible parents and being good examples to their
children are attributed to the significant insights that they have learned in
Cursillo.

9. Pagmamahal at pagpapahalaga sa pamilya

Consistent among the members of Cursillo is the love for their
families. They value their families as much as their value their Cursillo
team.

10. Pagpapakumbaba
Pride is one of the Capital Sins. Pride is the reason why people do
not want to learn and study the truth about God. In Cursillo, one of the
virtues that is inculcated to the minds and hearts of the candidates is
humility because it is the gateway to other virtues.

IV. RESPONDING (Responses, Recommendations and

Responsibilities)

One of the objectives of the Cursillo Movement is to respond to the

challenges of the emerging environment. This chapter presented the
challenges that the Cursillo is facing and how it responds and may
respond to those challenges.

Challenges

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Asian Journal of Religion and Society
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There are challenges that the Cursillo Movement has encountered
according to the interview/survey conducted by the proponent. The
respondents were members of the Cursillos in Christianity of the Diocese
of Malolos. The following is the result based on rank, number 1 is the
highest and number 10 is the lowest:

1. Balik sa dating ugali at pagkatapos ng Kursilyo ay ano na?

Some Cursillistas have a tendency to backslide. Their question is
'where do we from here?' because they considered Cursillo as one
weekend gathering only.

2. Kakulangan sa patuloy na pagdalo sa mga pagtitipon at mga Ultreya

Some Cursillistas are not cooperative and participative to the 4th Day
activities like Group Reunions and Ultreya. It seems for them that the
Cursillo process is only a three-day affair.

3. Kakulangan sa suporta ng pamilya

Some parents do not encourage and motivate their children to
continuously join and attend the follow up activities of Cursillo. For
them, Cursillo is only a 'one-shot deal' gathering.

4. Kakulangan sa suporta ng ilang pari

Some priests are indifferent to Cursillo simply because they are not
familiar with the purpose and objectives of the Movement. Seemingly,
they do not encourage their parishioners to join and undergo the Cursillo
encounter.

5. Madaliang tugon para sa mga kabataang naliligaw ng landas

For some parents, Cursillo is a quick-fix solution for youthful
misbehavior of their children so they bring their children to Cursillo
weekend.

6. Ang iba ay pinilit lamang na sumailalim sa proseso ng Kursilyo.

There is a practice in the Philippines called 'kidnapping' in which the
person is asked to bring clothes for a weekend getaway unaware that
he/she will be brought to a Cursillo Weekend instead. In short, the

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person is just forced to undergo the Cursillo experience.

7. Marami pang pagsasanay para sa mga Rollistas

The Cursillistas admit that they need to be consistently updated and
trained by seasoned catechists and theologians for them to discuss the
Catholic doctrines precisely.

8. Kakulangan sa pondo
Some Cursillistas have encountered financial problem whenever they
organize and facilitate Cursillo. They need to raise funds and observe
generosity (damayan) to augment the food and accommodation of the
candidates.

9. Banta na nauulit na gampanin ng ibang samahan sa Simbahan

For some members and officers of the parish pastoral council, the
purpose of the Movement overlaps the objectives of other organizations in
the parish like the El Shaddai Movement and the Parish Renewal
Experience. Moreover, these renewal movements are considered threats to
Cursillo.

10. Isa lamang sa maraming samahan sa parokya

For some parishioners, Cursillo is just one of the many organizations
in the parish.

Responses and Recommendations

Based on the interview/survey, observations and direct-participation

conducted by the proponent supported with the Cursillo manuals, the
following are the appropriate answers, responses and recommendations to
the above-mentioned challenges:

1. Members should remember the history, the original purpose of

Cursillo for them to realize the value of the Movement and eventually to
embrace Cursillo as their own.

2. The Cursillo leaders should organize and facilitate meaningful

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activities as well as proper scheduling ahead of time so the members are
guided and motivated to become active Cursillistas. According to a
Cursillo leader from Malolos, their team introduced and incorporated Bible
Study or Bibliarasal to the members whenever they conducted Group
Reunions and Ultreya. He added that annual planning and evaluation are
needed so that the different Cursillo Teams are aware of their activities.

3. The parents and family members are also encouraged to attend the
Cursillo activities so that they are also informed doctrinally and formed
spiritually. On that note, the Cursillo process becomes a form of family
catechesis.

4. The Cursillo Content and Methodology should be integrated in the

Seminary Curriculum so that the future priests will have insights on the
significance of the Movement. It is also highly recommended that the
seminarians should undergo the Cursillo process.

5. Cursillo is not a quick-fix solution nor rehabilitation center for

juvenile delinquents, but for potential leaders that can influence and
initiate transformation in their own environment.

6. Apply the proper process of selecting a candidate. Consult the

current Cursillo literature, such as the Leaders' Manual, Structure of Ideas,
Fundamental Ideas of the Cursillo Movement, etc. to read the criterion for
those who should go, those who can go and those who should not go,
and also for understanding the sponsors' responsibilities.

7. Rollistas should undergo series of formative seminars and updating

to equip themselves with new insights, e.g. Pope Francis' Laudato Si
(care for the environment) and methods in echoing Catholic faith. It is
recommended to go back to basics, i.e., rooted on the original intentions
and instructions of the Cursillo founders. It is also important for Cursillo
facilitators to consult the Cursillo manuals for detailed guidelines and
instructions to facilitate an authentic Cursillo encounter.

8. The Cursillo leaders are encouraged to raise funds of their own to

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augment the needs of the Movement. There should be proper monitoring

and transparency when it comes to monetary aspect of the Movement.
Bahaginan (sharing) is also encouraged for the Movement to survive.

9. The distinction and relationship between the Cursillo and other

renewal movements in the parish should be made clear to its members
and parishioners in order to avoid overlapping and threatening among
Church organizations.

10. The uniqueness of Cursillo for being a renewal movement and a

method of evangelization at the same time should be clarified to the
members of the parish.

Opportunities and Responsibilities in the New Millennium

According to Pope John Paul II, the Cursillo Movement is called to

evangelize the environments of the new millennium. The following are
the opportunities of the Cursillo Movement to become an effective
renewal movement and method of evangelization for the 3rd Millennium:

1. Cursillo's Vertebration and B.E.C.

In history, the Cursillo set a precedent for the eventual elaboration of
communidades de base (base communities) in the Spanish-speaking world.
Many Cursillistas were involved in some of the first base communities in
Latin America and also in the United States.
In the diocese of Malolos, many Cursillo Teams have tried to merge
Cursillo with the communidades de base or Basic Ecclesial Community
(B.E.C.). The activities during the Group Reunions and Ultreya are related
to the formation and promotion of the B.E.C. like Bible Study and Bible
Sharing. This process is meaningful and beneficial for the members of
Cursillo for them to be familiar with the word of God and have an
opportunity to form their own B.E.C.
Cursillo is a method of transforming persons to become Christians and
they are to bring Jesus Christ to their own environment. On the other
hand, B.E.C. is the new way of being a Church composed of several
families rooted on the first Church depicted in the Acts of the Apostles

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Asian Journal of Religion and Society
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who practiced communal life, sharing of the word of God and temporal
things and breaking of the bread. Therefore, it is safe to conclude that
Cursillo is indeed a method to form and sustain the B.E.C.

2. Cursillo and Catechesis

Catechetical methods for the Philippines of today must be integrated,
i.e., showing fidelity to God through kerygma (evangelization), didache
(catechesis), leiturgia (prayer/worship) and koinonia (fellowship) and
fidelity to man (cognitive, memorization, behavioral, affective and
celebrating); inculturated through a process that touches the Filipinos'
'kalooban' and community-forming (fidelity to the Church) through a
graced socialization process (catechesis) that is both transforming as well
as transmitting (NCDP No. 402).
Cursillo responds to that said catechetical methods needed in the
Philippines today because it is a method of evangelization in which the
candidates have experienced fellowship, prayer and sense of community.

3. Cursillo and the Pastoral Priorities according to PCP II

The Cursillo Movement responds to the call of the 2nd Plenary Council
of the Philippines toward Integral Faith Formation, Empowerment of the
Laity, Active Presence of the Poor in the Church, The Family as Focal
Point of Evangelization, Building and Strengthening of participatory
communities and Journeying with the Youth.
The tripod method of Cursillo comprised of study, prayer and action is
a good paradigm for integral faith formation. The members of the
Movement have been empowered to become leaders of their own parish.
Most of the members are marginal Catholics. Therefore, it is a clear
indicator that the marginalized including the youth are empowered by the
Movement.

V. CONCLUSION

Cursillo is a gift of Mother Spain not only to the Philippines but to

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the world. It is a renewal movement and at the same time a method of

propagating the Gospel of Jesus Christ through friendship and fellowship
among members known as Vertebration. The Filipinos have embraced
Cursillo because it promotes traditional values like pagpapanibago
(renewal), bahaginan (sharing), bayanihan (communal unity and
cooperation) and sakop (sense of belonging). The tripod method of
Cursillo comprised of study, prayer and action corresponds to the call of
the 2nd Plenary Council of the Philippines to realize integral
evangelization. Moreover, Cursillo members and leaders should be loyal to
the original purpose and objectives of the Movement in order to avoid
misinterpretations of the contents, exaggerations of the method and
misleading people.
Lastly, the Cursillo Movement is still relevant to the present context
because it is designed by the founders to be flexible to the changing
environment. As Pope John Paul II says: "Evangelize the environments of
the third Christian millennium. This is the challenge to Cursillos of
Christianity!" (III World Ultreya, Rome, July 29, 2000).

Un encuentro con uno mismo, Cristo, y los demas! De Colores!

References

Bautista, Purificacion. 1972. "The cursillo movement: its impact on

Philippine society." Asian Studies 10(2): 232-244.
Bonnin, Eduardo. 1964. Structure of ideas. Arizona: Ultreya Publications.
del Castillo, Teofilo and Medina, Buenaventura. 1974. Philippine literature
from ancient times to the present. Quezon City: Teofilo del
Castillo.
Davis, Kenneth G. 1999. “Cursillo de Christianidad: Gift of the
Hispanic Church,” Chicago Studies 38(3): 318-328
Durkheim, Emile. 1995. The elementary forms of religious life. New

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Asian Journal of Religion and Society
Vol 4 (No.2, 2016)
York: Free Press.
Guillermo Tejon, O.P., Guillermo. 1970. The fourth day: you and your
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Hervas, Juan. 1967a. Cursillos in Christianity: instrument of Christian
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____. 1967b. Leaders' manual for Cursillos in Christianity. Arizona:
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____. 1967c. Questions and problems concerning the Cursillo. Arizona:
Ultreya Publications.
Jimeno, Rebecca. 1967. "60,000 strong in the Cursillos." Weekly Nation
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Marcoux, Marcene. 1982. Cursillo: anatomy of a movement: the
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Martinez, Gloria. 1965. "A strange and awesome Christian movement."
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Mercado, Leonardo. 1975. Elements of Filipino theology. Tacloban City:
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Napoli, Francis. 2015. The Beginnings of the Cursillo Movement." Jarell,
Texas: National Cursillo Center.
National Secretariat of the Cursillo Movement(NSCM). 2007. Cursillo
manual: the joyful proclamation of being christian. Jarell, Texas:
National Cursillo Center.
Perez, Bro. Noriel. 2015. Souvenir Program of the 50th Anniversary of the
Cursillos in Christianity of the Diocese of Malolos.
Pujol, Francisco Forteza Pujol. 2014. Cursillo history and memory. Palma
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Documents of the Catholic Church

Acts and Decrees of the Second Plenary Council of the Philippines.

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CBCP. Manila: St. Paul Publications, 1992.

Catechism for Filipino Catholics (CFC), copyright © 1997 by the
Catholic Bishops Conference of the Philippines and Word and
Life Publications.
National Catechetical Directory for the Philippines (NCDP), copyright ©
2007 by the Episcopal Commission on Catechesis and Catholic
Education of the Catholic Bishops Conference of the Philippines.
New Revised Standard Version of the Bible (NRSV)

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