Unfamiliar viewers may be shocked upon seeing devoted Filipinos/as in the region of Pampanga, Philippines undergo physically exhausting and utterly painful ritual practices during Holy Week. Seeing ritual performers self-flagellate or get nailed to the cross, they may wonder why the performers of these Passion rituals willingly undergo such extensive physical suffering. Interdisciplinary in scope, Bautista’s book explores the relationship between physical suffering, subjectivity formation, and the Passion rituals performed during Holy Week in the Philippines. Part One considers how ancient and medieval Christian understandings of suffering influenced contemporary Filipino/a Roman Catholic Passion rituals. Part Two is an ethnographic account of three rituals: pabasa, pagdarame, and pamamaku king krus. Bautista suggests that the practice of pabasa, or repeated readings of the passion narrative, should be understood primarily as an audible ritual that cultivates solidarity with God and others. He observes that practitioners of pagdarame, or self-flagellation, view themselves as experiencing empathy with God and others. Practitioners of pamaku king krus, or those who volunteer to be nailed to a cross, view this practice as a form of cultivating trust and an embodied request for God to heal people they know. Part Three further considers these rituals in relationship to the institutional Roman Catholic Church and the nation state of the Philippines. Bautista notes that Roman Catholic officials have passed diverse and contesting judgments on the passion rituals, ranging from complete rejection to empathy to support. The final chapter addresses how church and government officials have used discourses of sacrificial suffering to narrate overseas Filipino/a workers as national martyrs, thus justifying the neoliberal economic order of the Philippines. Throughout, Bautista draws on his ethnographic accounts of suffering and subjectivity to develop novel understandings of ritualized suffering, empathy, and the performative significance of Roman Catholic Filipino/a Passion rituals. This is an excellent contribution to the anthropology of religion, ritual studies, performance studies, Philippine studies, and Christian theology.

Colton R. Bernasol

Garrett-Evangelical Theological Seminary

不熟悉的观众可能会在看到虔诚的菲律宾人/如在菲律宾邦板牙地区在圣周期间经历身体疲惫和极度痛苦的仪式时感到震惊。看到仪式表演者自我鞭笞或被钉在十字架上，他们可能想知道为什么这些激情仪式的表演者愿意承受如此广泛的身体痛苦。Bautista 的书在跨学科范围内探讨了身体痛苦、主体形成和菲律宾圣周期间进行的激情仪式之间的关系。第一部分考虑古代和中世纪基督教对苦难的理解如何影响当代菲律宾/罗马天主教的受难仪式。第二部分是对三种仪式的民族志记述：pabasa、pagdarame和pamamaku 克鲁斯国王。Bautista 建议，pabasa的实践，或重复阅读激情叙事，应该主要被理解为一种可听见的仪式，培养与上帝和他人的团结。他观察到pagdarame或自我鞭笞的从业者认为自己对上帝和他人有同理心。pamaku国王克鲁斯的从业者，或者那些自愿被钉在十字架上的人，将这种做法视为培养信任的一种形式，是对上帝医治他们认识的人的具体要求。第三部分进一步考虑了这些仪式与罗马天主教会和菲律宾民族国家的关系。包蒂斯塔指出，罗马天主教官员对激情仪式做出了多样且有争议的判断，从完全拒绝到同情再到支持。最后一章讲述了教会和政府官员如何利用牺牲苦难的话语将海外菲律宾人/工人称为民族烈士，从而为菲律宾的新自由主义经济秩序辩护。在整个过程中，包蒂斯塔利用他对苦难和主体性的民族志描述，对仪式化的苦难、同理心、以及罗马天主教菲律宾人/受难仪式的表演意义。这是对宗教人类学、仪式研究、表演研究、菲律宾研究和基督教神学的杰出贡献。

科尔顿·R·伯纳索尔

加勒特福音神学院