THAT’S right. All our human faculties, both spiritual and corporal, should have God as the primary object. As of now, it is clear that this truth of our Christian faith is still unknown or, at best, some breaking news yet, for which many of us still have to make the appropriate training.

We are reminded of this truth in the readings of the 2nd Sunday of Advent which talk about the need for preparation for the coming of the Redeemer. (cfr. Is 40,1-5.9-11; 2 Pt 3,8-14; Mk 1,1-8)

We need to develop and nurture this need for preparation since we all know that especially nowadays we are practically swallowed up by our earthly concerns. Thoughts of God and everything that concerns our duties toward him are hardly given any serious attention.
Our intelligence and will, our emotions, passions, memory and imagination, our senses should be trained to look for God first and be anchored with him. Otherwise, there’s no way but for us to get lost and confused, even if we think we are having a good time by just attending to our earthly concerns.

Let’s remember what Christ said when asked what the greatest commandment was. “Love the Lord your God with all your heart and with all your soul and with all your mind,” he said. (Mt 22,37) It’s quite clear what priorities we have to observe with respect to our loving.

To those who ask if God can be found in the things we handle daily and in the issues, challenges and trials we have to tackle everyday, the answer cannot be any clearer. God is everywhere. Being the creator of all things, he is in everything that exists since he is the one who gives and keeps the existence of things. Without him, nothing exists or reverts to nothing.

Thus, a psalm describes this truth beautifully when it says, “Where can I go from your Spirit? Where can I flee from your presence? If I go up to the heavens, you are there; if I make my bed in the depths, you are there. If I rise on the wings of the dawn, if I settle on the far side of the sea, even there your hand will guide me, your right hand will hold me fast.” (139,8-10)

With our modern world of very developed sciences and technologies, we should not forget that God is right there in the middle of everything. We should just train our faculties, inspired by faith and powered by God’s grace and our effort, to discern God’s presence, his will and his ways, if we want to be on the right track in our life.

This, of course, is another way of saying that we need to develop a truly contemplative life where even in our most mundane conditions, we are still with God and everything that he gives us, including a taste of heaven.

Thus, we need to develop a certain yearning for Christ, a longing, an urge, a passionate desire, since this is a basic necessity for us, given the fact that Christ is everything to us. He is our savior. He is the pattern of our humanity. We achieve the fullness of our humanity when we fully identify ourselves with him, which is something that can take place only with God’s grace, but also with our all-out effort.

Let’s be wary when we let our faculties get trapped in our earthly concerns.

Therefore, religion is not a simple or singular factor that can explain the violence or the peace in Mindanao. Rather, it is a dynamic and multifaceted phenomenon that interacts with other social, political, and economic factors, and that can be used for good or evil, depending on the intentions and actions of the people who claim it.

Religion is a complex and sensitive topic that has both positive and negative impacts on society. Religion can inspire people to seek peace, justice, and harmony, but it can also be used to justify violence, oppression, and hatred. In the case of Mindanao, religion has been a source of both unity and division among the diverse groups of people who live there.
The conflict in Mindanao has historical, political, economic, and cultural roots, but religion has played a significant role in shaping the identities, aspirations, and grievances of the different parties involved. According to some sources, Islam entered the Philippines through Mindanao in the 13th century, and established several sultanates that governed the region with Islamic laws and customs. The arrival of the Spanish colonizers in the 16th century brought Christianity to the islands, and sparked a long and violent resistance from the Muslim sultanates, who refused to submit to the foreign rule and religion.

The conflict continued under the American and Philippine governments, who tried to integrate Mindanao into the national territory and identity, often at the expense of the Muslim and indigenous rights and interests. The marginalization and discrimination of the Muslim and indigenous populations in Mindanao led to the emergence of various rebel groups, such as the Moro National Liberation Front (MNLF), the Moro Islamic Liberation Front (MILF), and the Abu Sayyaf Group (ASG), who fought for autonomy, self-determination, and independence from the central government. The conflict also attracted the involvement of foreign actors, such as Malaysia, Indonesia, Libya, the United States, and more recently, the Islamic State (IS), who have provided support, mediation, or intervention to the different parties.

Religion has been used by some of these groups to mobilize, legitimize, and radicalize their followers, and to justify their violent actions against their perceived enemies.

For example, the ASG and the IS-linked Maute Group have adopted a radical and extremist interpretation of Islam, and have targeted Christians, civilians, and government forces in their attacks, such as the 2017 siege of Marawi City, the 2019 Jolo Cathedral bombing, and the 2020 Jolo twin blasts3. These groups have also exploited the poverty, injustice, and insecurity in the region to recruit and indoctrinate vulnerable and disillusioned youth, especially in the madrasas (Islamic schools) and mosques4. On the other hand, some Christian groups, such as the Ilaga (a paramilitary group composed of Christian settlers), have also used religion to incite violence and hatred against the Muslims, and have committed atrocities, such as the 1971 Manili massacre, where they killed 65 Muslim civilians inside a mosque.

However, religion has also been a force for peace and reconciliation in Mindanao, as many religious leaders and organizations have engaged in dialogue, advocacy, and mediation to address the root causes and consequences of the conflict. For example, the Bishops-Ulama Conference (BUC), composed of Catholic bishops, Protestant pastors, and Muslim ulama (scholars), has been promoting interreligious dialogue and cooperation since 1996, and has issued several statements and resolutions calling for the peaceful resolution of the conflict and the respect for human rights and dignity. Similarly, the Mindanao Peacebuilding Institute (MPI), an interfaith and civil society network, has been providing training and education on peacebuilding and conflict transformation to various stakeholders, such as religious leaders, teachers, youth, women, and security personnel, since 2000.

Moreover, many faith-based groups, such as the Catholic Relief Services (CRS), the World Council of Churches (WCC), the Islamic Relief Worldwide (IRW), and the United Methodist Church (UMC), have been providing humanitarian assistance, development projects, and advocacy campaigns to the affected communities in Mindanao.

Therefore, religion is not a simple or singular factor that can explain the violence or the peace in Mindanao. Rather, it is a dynamic and multifaceted phenomenon that interacts with other social, political, and economic factors, and that can be used for good or evil, depending on the intentions and actions of the people who claim it.

As such, it is important to recognize and respect the diversity and complexity of religion in Mindanao, and to support the efforts of the religious actors who are working for peace and justice in the region.