Faith as secular morality

(Based on commencement address given on April 16, 2011 for Kalayaan College, Balay Kalinaw, UP Diliman)

(First of three parts)

I have chosen as the theme of my talk today faith as secular morality, or simply faith as morals. I thought this might be appropriate and timely, given that tomorrow is the start of Holy Week for those of us who are Christians. But even for those of different beliefs, I thought the subject may also be of interest.

I am a practicing Catholic myself, by the way. I felt I may have a bit of a comparative advantage to talk about the topic, having been immersed in philosophy and theology in my earlier incarnation in a religious environment. Subsequently, steeped in science and empirical research in a secular milieu, then exposed to the basic material concerns and issues of developing countries, and the search for solutions.

A thematic question — which may take the form of a challenge — I would like to pose to you today is as follows: Why is it that our country, the Philippines, which is reputed to be the only Christian — nay, predominantly Catholic — nation in Asia, among the most corrupt and backward in the region? [Parenthetically, let me hasten to add that Timor Leste (just off Indonesia) is the other Christian country but it formally became a nation only recently.] To be sure, this is not the first time the question is being asked and, presumably, not the last time. But it bears repeating because this has long bugged many of our countrymen, including myself and you, too, undoubtedly, and perhaps even the international development community!

Let me illustrate the seriousness of corruption in our country with some data. The World Economic Forum’s (Davos, Switzerland) latest World Competitiveness Report (2010) shows the Philippines ranking 85th in the global competitiveness index out of 139 countries (nearly in the bottom third!). By comparison, Singapore ranks 3rd, Malaysia 26th, Thailand 38th, Indonesia 44th, Vietnam 59th. Among the 12 “pillars of competitiveness” is “institutions” for which the Philippines ranks 125th out of 139 countries. “Institutions” refer to “the rules of the game in a society or the humanly devised constraints that shape human interaction” (Douglas North, Nobel Laureate in Economic Science, 1993). Institutions are reflected in: the “diversion of public funds” (Phl ranks 135th); “public trust in politicians” (134th); ethical behavior of firms (129th); and “irregular payments and bribes” (128th). These connote misgovernance which, in turn, manifests as corruption. Note that corruption exists also in private business firms and private individuals are involved as corruptors and/or “corruptees.” Corruption directly impinges on a country’s global competitiveness and, in turn, its economic growth, inequality and poverty.

Thus, the issue of corruption is of great significance as it relates to our country’s economic and social advancement. It is common knowledge that while the Philippines was among the leading and most promising economies in Asia in the 1950s through the early 70s, it has fallen behind so badly that it is now among the poorest in the region. To illustrate this point with the latest (ADB, 2009) comparable data available, among the original ASEAN-4 countries (excluding Singapore), the Philippines’ (gross) national income per capita (2007) was US$1,620 compared with Malaysia at $6,540, Thailand at $3,400, and Indonesia at $1,650. Note that Indonesia’s average income per person less than 20 years ago was only half that of our country’s. Further, the corresponding official national poverty rates (ca. 2006) are: Philippines, 26.5 percent; Malaysia, 3.6 percent; Thailand, 9.6 percent; and Indonesia, 15.4 percent.

Christian — nay, Catholic — yet corrupt, and poor? Sounds like an oxymoron! An intriguing question, indeed, to say the least. What is the root cause of our malaise as a nation? I submit that it may have to do with the weak link — or lack thereof — between faith (or religion) and practice, or how we actually see and live our faith. Much earlier, Fr. Jaime Bulatao, SJ, referred to this phenomenon as “split-level Christianity.” I shall use the expression “dysfunctional link between faith and the day-to-day conduct of secular life” or faith-practice disconnect, for short. Let me illustrate this more concretely with some common observations.

We Filipinos actually appear very religious. We go to church to hear Mass or participate in the services and receive the sacraments regularly. In fact, many feel guilty if they miss Mass on Sundays or even on weekdays. We are generous in our contributions and donations to the church. However, outside the church, at work, on the road or elsewhere, behavior often does not reflect this manifest religiosity. It is no secret, in fact, that many prominent politicians and businessmen or political and business leaders, who publicly display such religiosity and generosity are widely known to be involved in nontrivial corrupt practices. One interpretation of this seeming contradiction or inconsistency — the faith-practice disconnect — is that religiosity and generosity are considered a balm, the saving grace that can expiate and make up for sins and misdeeds.

(To be continued)

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Ernesto M. Pernia, Ph.D., recently retired as professor of economics of the University of the Philippines, and is currently professorial lecturer at the UP School of Economics. He is a director on the current board of the Philippine-American Academy of Science and Engineering. He is a former lead economist at the Asian Development Bank. E-mail at [email protected].