August 2009 Edition

August 2009, Silliman Ministry Magazine • 1

SILLIMAN MINISTRYM A G A Z I N E

A Publication of The Divinity School of Silliman University Issue No. 83

Serving Protestant Ministry in the Philippines August 2009

Editor: Rev. Reuel Norman O. Marigza ISSN 00037-5276

TABLE OF CONTENTSThe E-Files: Notes from the Editor, Reuel Norman O. Marigza ..................................................... 2From the Dean’s Desk, Muriel Orevillo-Montenegro ...................................................................... 3Challenges and Prospects for Theological Education, Erme R. Camba ................................... 14Theological Education and Lay Leadership, Ben M. Dominguez ............................................... 21Asian Spirituality and Healing, Lucio B. Mutia ............................................................................. 25Theological Education: Wellness and Well-being, Jane Ella P. Montenegro ............................ 31Theological Education and the Ecumenical Declaration

on Just Peace: A Challenge, Muriel Orevillo-Montenegro ................................................... 33Theological Education in the Field: A Partnership

of the Church and the Seminary, Reuel Norman O. Marigza .............................................. 40Walk the Talk, Karl James Villarmea ............................................................................................. 49Bible Study: Living By Faith in the Midst of Crisis: The Challenge

of the Christian Schools Today, Noriel C. Capulong ........................................................... 57Sermon: Happy Birthday, Tatay!, Reuel Norman O. MarigzA .................................................... 67Resources for Advent, Magnolia Nova V. Mendoza ..................................................................... 72Book Review .................................................................................................................................. 76

THEOLOGIC

AL

EDUCATIONTHEO

LOGICAL

EDUCATION

2 • August 2009, Silliman Ministry Magazine

E-File:Reuel Norman O. Marigza

Editor-in-Chief

Greetings of grace and peace from the Editor's cutting room. Once

again, we bring you another issue of the Silliman Ministry Magazine.

This school year there will be changes to our publication. SMM, in

this format, will now be issued just once a year. In lieu of the other two issues,

we will bring out a more frequent and more 'news-y' Silliman Divinity Newslet-

ter. Initially we will try one issue for every three months, then when we get the

pacing right, we will have it once in two months. We would like to have your e-

mail addresses because we will maximize the use of the Web for this pur-

pose.

We have also opened a social networking group at http://

divinityschool.ning.com. If you are not yet a member, please visit the site and

register so you can get in touch with your batch mates. Join the re-union on

the Web.

For this issue, we are bringing an aperitif, an abregana for the Special Interest

Groups of the Church Workers Convocation. We have asked the facilitators

to submit an initial article that can be used as a springboard for the Interest

Group discussions.

Rev. Magnolia Nova V. Mendoza gathered some resources for Advent, while

we feature the first part of Dr. Capulong's Bible Study.

This year marks the 500th birth year of John Calvin, the French Reformation

leader who made a world-changing impact in Geneva. The World Alliance of

Reformed Churches and other Reformed bodies worldwide have lined up a

year-long series of activities to remember the legacy of Calvin. I was privi-

leged to participate in a study tour last June in Geneva. A sermon I preached

at the Chapel on July 10, this year - the very day of Calvin's 500 birthday, is

included in this issue and can be adapted for use on the Reformation Sunday.

Dean, Muriel Orevillo-Montenegro contributed the Book Review, as well as

'From the Dean's Desk.' SMM


Christ is not expected to translate this accep-tance into action immediately, such as mak-ing a connection between one’s discipleshipand caring for the earth by proper garbagedisposal. People get their first experience oftheological education at home and in church,and yes, in the seminary, for those aiming totake formal theological education. In lightof this, I could see the interconnection of thecrisis in theological education in the midstof a world in crisis.

In line with the observance of Au-gust as mission month, a preacher repeatedlyasserted that “evangelism is about the gos-pel, it has nothing to do with people.” Somepeople may share the view with the preacher,but I was uneasy with the statement. I thinkit is inadequate and problematic. I understandthat the word “gospel” is an English transla-tion of the Greek word evangelion

(åýáããÝëéïí). Evangelion means the goodnews about the life, teachings, and work ofJesus of Nazareth,1 who is regarded by be-lievers as Christ. By saying that Jesus revealsGod, we mean that the life, works, and teach-ings of Jesus point to the presence and workof God in this world. A person who proclaimsthe gospel is an evangelistis (åýáããåëéóôÞò),an evangelist.2 [In the New Testament, there

From the Dean’s DeskMuriel Orevillo-Montenegro, Ph.D.

Once More with Feelings:Theological Education, Quo Vadis?

Theology in Crisis and Theological Edu-

cation in the Midst of Crisis: Some

Musings and Making Connections

In March edition of SMM, I intro-duced the theme for this year’s convocation.I want to continue to ponder over the matterof theological education in a very candid way.Financial crisis that hit the world in the re-cent months was aggravated by the spreadof A(H1N1) fever and the results or impactof climate change. People, not only in thePhilippines, were left devastated by floodsand typhoons that caused the loss of theirhomes, farms and livelihood resources. Thedeath of former President Cory C. Aquinomade people remember even for a brief mo-ment the gains of EDSA, gains that wereeasily trampled by traditional politicians.Some recalled the slogan that says, “Filipi-nos are worth dying for.” Some respondedby saying that “Filipinos are [also] worth liv-ing for.” These musings are theologicallychallenging. Many people in-the-pew stilllean towards the preaching about saving soulsapart from warm bodies, and talk of salva-tion as a state after death rather than as anexperience after birth. In an evaluation of theChristian Life Emphasis Week activities, apastor said that a student who accepts Jesus


is no word equivalent to the term “evange-lism.” So such word must be coined fromevangelion and evangelistis.] If the term“evangelism” is used to substitute forevangelion (gospel), and if the gospel is un-derstood to have nothing to do with people,what then is the relevance of incarnation? If“evangelism has nothing to do with people,”what then is the relevance of the gospel tothe lives of people whose lives are caught invarious forms of addiction, or who sufferbecause of many calamities? What does an“evangelism that has nothing to do withpeople” say to Planet Earth that is destroyedby human greed for profit and luxury? Whatdoes an “evangelism that has nothing to dowith people” say to people who seek to pro-tect people’s human rights, like CHR Chair

Leila de Lima, are accused of being a “com-munist” by Jovito Palparan and Jun Alcoberwho now sit in Congress? What does an“evangelism [that] has nothing to do withpeople” say to those who strive to make theirdream for genuine socio-economic reformsand their longing to live a peaceful life cometrue? What can it say to a nation whose bloodand life are sucked by the corrupt leaders ofthe government? An evangelist must takethese more seriously, otherwise, the mean-ing of evangelion will be lost. Then, the the-ology of mission and proclamation of thegospel (evangelism) will be in crisis.

On the one hand, if one viewsevangelion that does not address the humanpredicament, then we have to ask: What kindof theological education do our homes andchurches offer? Once more, one cannot denythat a person first receives a snippet, if not abig chunk, of theological education in thehomes and in the local churches. On the other

hand, we must also ask: must theologicaleducation ignore stewardship and account-ability when it engages in solidarity with thepoor? Can the struggle for justice not be prac-ticed in a just manner? In the midst of com-peting justices, those who struggle for jus-tice are called to embody the justice that thegospel of Jesus has demonstrated. Otherwise,the struggle for justice will simply be sub-sumed under the rage of a deflated ego, andstill the world will not attain peace.

Theological Education: Necessary for

Church Growth and Ministerial Praxis

All these things challenge us to goback and examine not only the value of theo-logical education, its content and method, butalso the kind of support it gets from thechurch. Theological education is affected bythe crises affecting the church and the world.It is also needless to say that theological edu-cation is crucial in the growth of the churchand its ministerial praxis. If the church doesnot recognize this, then the church will con-tinue to get stunted, and probably even dieboth metaphorically and literally. It is sadwhen church growth is reckoned only interms of numbers and quality is ignored.Theological education provides the impetusfor a local church’s practice of its disciple-ship.

Sound theology results in good prac-tice. If the pastors and the members of thechurch are not anchored in sound theology,they become like floating debris. In Paul’slanguage, they are easily tossed to and fro,and are swayed simply by any teachings thatcome along their way. This is happeningwithin UCCP. In some cases, such phenom-enon is reinforced by different reasons and


motivations such as prestige, power, position,money, benefits, and many others. In somecases, ministers and church members do notknow their boundaries and step on eachother’s toes. Consequently, problems ariseand the church experiences a slow death, orremains stunted. Its organizational problemsmay be traced back to lack of theological edu-cation. The parts of the body lacks under-standing of what the church as Christ’s bodyis all about, what its purpose and missionare.3

Indeed, the church, particularly theUnited Church of Christ in the Philippines,faces multifarious problems – both theologi-cally and organically. The church needs pas-tors who can lead and nurture. The seminarycan only offer to hone the potentials of stu-dents sent to its doors. Certainly, theologicaleducation may not be a panacea that solvesall problems, but a church that does not taketheological education seriously will face somany kinds of problems in the midst of aworld in crises. Having said this, I will nowfocus on the situation of the seminary, or theo-logical education in the formal setting.

Who Needs a Seminary Anyway?

Given the experience of a seminaryrelated to the UCCP, I often wonder why thechurch does not fully support theologicaleducation. A seemingly secretive responseto this question is this: Who needs a semi-nary anyway? After all, UCCP ordains pas-tors who do not go through formal theologi-cal education in the seminary. Conferencesoffer training programs for lay people, andafter a few weeks of training, they becomepastors already. So, who needs an expensivetheological education that takes five to sixyears? Definitely, the laity needs to be

equipped and they are needed. However,there is a need to professionalize the clergy.At least, UCCP came out recently with aMagna Carta for Church Workers to addressthis matter. Some people reacted to this docu-ment saying that the lay pastors are the oneswho go to churches in remote places. Thismay be caused by lack of seminary-trainedpastors. This situation is also complicated bythe fact that UCCP does not have a good sal-ary scheme to support church workers whoalso need to support their families. Otherswithin the church simply hold on to somekind of anti-intellectualism. Ministry does notneed a diploma, so they say. One only needsthe prodding of the Holy Spirit in order topreach. Others think this is enough and it isnot proper for one to question traditions andto engage with social issues. The churchshould focus on the needs of the soul, as iftheir souls are separate from their bodies.

To those who think this way, I canonly ask: If Jesus taught us to love God withall our minds, are we not urged to study andoffer the best of our minds to the service ofGod and God’s people? Why are we con-tented with mediocrity in our service to God?Once again, I insist that theological educa-tion is a primary responsibility of the church.Paul has given this exhortation to the believ-ers: “to equip the saints for the work of min-istry, for building up the body of Christ, un-til all of us come to the unity of the faith andof the knowledge of the Son of God, to ma-turity, to the measure of the full stature ofChrist.” (Eph. 4:12-13)

Institutions of Theological Education:

Some Models

I had the opportunity of visitingseminaries in other parts of Asia. I have seen


how church denominations take seriouslytheir seminaries. Once, as a member of anaccreditation team, I visited a seminary lo-cated in the mountains of Indonesia. It is aseminary supported by one church denomi-nation. This church provides for the salariesof its faculty and staff, scholarships for 65 %of the students (some local churches are ableto give full support to their students), libraryfacilities, dormitories and transportation forthe seminary. Unlike UCCP that allows theestablishment of many seminaries it couldnot support, this church established only oneseminary for the denomination within thecountry to be sure it can support the semi-nary well. However, it opened its doors tostudents from other denominations who wantto study there. Foreign funding was only asecondary source of support, and the semi-nary uses funds received from abroad to up-grade its library facilities and for faculty de-velopment.

Yet, the case of the seminary inCipanas is not isolated. I observed that semi-naries in Malaysia, Singapore and HongKong are mainly supported by the denomi-nations. Sekola Alkitab Asia Tengara inMalang, East Java that has a sprawling cam-pus with impressive facilities hosted theATESEA assembly last July for free, and itis mainly supported by the church. Anothermodel is the seminary in Kandy, Sri Lankawhich is jointly supported by three cooper-ating denominations. Why it is that UCCPcould not do what other churches in Asia aredoing?

I am not saying that seminaries sup-ported by only one denomination is a perfectset up. One possible set-back of a denomi-national seminary is the tendency of the de-nomination to control the content of the

course offerings within the bounds of denomi-national doctrines. Another model I can thinkof is Union Theological Seminary in NewYork City. I had the opportunity to study inthis independent theological institution fromwhere world renowned theologians emerged.This seminary moved towards independencewhen in mid 20th century the denominationthat supported it wanted to restrain biblicalscholarship and interpretation led by a pro-fessor named Charles Briggs. When it be-came independent, biblical studies flourishedand it became the hub of groundbreakingscholarship. Such independence also gavethis institution a rich environment for theo-logical excitement because it opened its doorsto various denominations and faiths. It re-cruits students and give them scholarships.Consequently, it positioned itself at the cut-ting edge of scholarship and practice of spiri-tuality as it gives its constituency a space tobe a risk taker. A seminary that does not takerisks will not grow, just as a child who doesnot take the risk of learning to walk will neverlearn to stand up and walk.

I offer these models for the mem-bers and leaders of the United Church ofChrist in the Philippines to reflect upon. Or,without looking at these models, leaders andmembers of UCCP remove the scales fromtheir eyes and think clearly: Does UCCP needmany seminaries and simply leave them ontheir own to sink or swim?

If UCCP needs a seminary, or semi-naries, then, it should take the responsibilityto establish a genuine partnership with theseseminaries. The UCCP needs to re-examineits commitment to theological education –both formal and informal. How does it de-fine its commitment to theological education?How far can UCCP go in terms of formal


theological education? If it cannot supportthe cost of theological education, is it will-ing to institute changes to re-align the func-tions of the existing institutions and pool itsresources to support one seminary? If it wantsto be a partner of a university in doing theo-logical education, what is its commitment andhow far can this commitment go? These areimportant questions that need to be answered.Otherwise, the church could probably justsettle with non-formal theological educationand close the formal theological educationin the seminaries. Then, the university canbe challenged to pick it up and support it likeYale or Harvard do, without much expecta-tion from the church. In this way, there willbe no pretensions about a partnership thatdoes not exist.

Some Practical Matters in Theological

Education

Theological education is both reflec-tive and practical. As a matter of policy, theDivinity School tries to follow the principleof sharing responsibilities. Under the assump-tion that the existing set up of theologicaleducation, particularly the Divinity School,is still within an ambit of partnership withthe church, there are expectations to reckonwith.

First, recruitment of good studentsis critical. The church is not only expectedto recruit and screen good students properly.It is also asked to provide for their students’food, housing, allowances, and other needs.The nagging problem of students complain-ing that they do not have enough food con-tinues. There are still a good number of resi-dents who have not paid for their food sinceJune 2009. This only shows that the churchdoes not put into action their pledge for sup-

port. The Divinity School may implementplans to address this problem, but such plandeparts from the scheme of food subsidy thatwas done in the past. This emergency schemehad been misunderstood by the church andstudents as a permanent arrangement.

Second, the qualification of a student iscrucial, and so admission has to be tight if qualityproduct is given primary importance. The Divin-ity School is slowly moving towards this thresh-old. The Divinity School provides some scholar-ships only to qualified students. Applicants areexpected to maintain a grade of at least 2.5 withno incompletes or INC. Applicants should dem-onstrate positive attitudes towards study as prepa-ration for the ministry, and must render one hourper day service to the Divinity School (a total offive hours a week). Under the premise of a part-nership, the Divinity School requires the studentto be endorsed by the church. Students whosegrades do not reach the cut-off level, have INCsand do not fulfill the required number of hours ofservices may not apply for scholarship in the fol-lowing semester. It behooves the students to ac-quire the discipline to study and cultivate the posi-tive attitudes towards the ministry.

For its part, Silliman University willcontribute a maximum of 50% of the student’sbalance of account in tuition. Other fees arenot covered by such contribution.

It is our prayer that the church willhonor the principle of sharing responsibili-ties for theological education. After all, it ismainly the task of the church.

In SMM’s March 2009 edition, I men-tioned that because of the challenges that the semi-nary is facing, the faculty decided to put this con-cern as the convocation theme for the next threeyears, beginning this year 2009, with the generaltheme on “Theological Education in the Midst ofCrises.” In the next two years, the Convocation


will have the following theme: “Church and Semi-nary Partnership: Broadening the Horizon of Theo-logical Education,” and “Towards a Transformedand Transforming Theological Education in Do-ing God’s Mission in these Times.”

New Program Offerings

During its March 21, 2009 and May2, 2009 meetings, the Board of Trustees ap-proved the new program offerings of the Di-vinity School, namely:

• Master of Theology in Mission Stud-ies

• Doctor of Theology (major in BiblicalStudies, Systematic Theology andChristian Ethics)

• Master of Divinity program-thesistrack - with majors in Biblical Stud-ies, Spiritual Care/Clinical PastoralEducation, Pastoral Ministry, Theologyand Christian Education.

There are now six M.Th. studentsfrom Tanzania, Indonesia and South Korea.In relation to the new programs, the UnitedEvangelical Mission has given some fundsfor the construction of housing facilities forits scholars. The construction is now goingon, and a few units enough for the presentnumber of scholars will be finished hopefullywithin this semester.

On May 2, 2009, the Board of Trust-ees approved our new M. Divinity- thesistrack program. Although it was too late forthe Divinity School to advertise this new pro-gram, four students came to enroll. All ofthem have chosen to take Spiritual Care/Clini-cal Pastoral Education (CPE) as their majorfield.

The revised curricula of Bachelor ofTheology and Master of Divinity (non-the-sis track) were also approved. New courses

are offered to address the needs of the pas-tors and churches such as history of theo-logical thoughts, seminar on evangelism andchurch development, and feminist theologies.Church Administration and Preaching nowhave a total of six (6) units each. One semi-nar will focus on Bible and Gender, whileanother will put emphasis on women in theNew Testament. The revised curriculum wasimplemented in June 2009. The Field Edu-cation Program will also see changes begin-ning Summer 2010 as internships – both sum-mer and the ten-month long internship willhave to be enrolled.

Three years ago, the faculty alsostarted to work on a proposed curriculum fora Bachelor in Liturgy and Church Music pro-gram. This year, the faculty is retrieving itand will soon submit this to the proper com-mittees of the University for approval.

The Admission forms and other infor-mation could be downloaded from theWebsite of Silliman University. Copies ofsuch forms were also sent to the offices ofthe Conference Ministers and Bishops to bemade accessible to the prospective students.The application letter and other required

forms for admission must be submitted to theoffice of the Dean of the Divinity School on

or before January 30.

Faculty Line Up

With the new program offerings, theDivinity School has to contend with a benchthat is low. We are happy that there are re-tired but qualified persons around the areawho are willing to help as adjunct profes-sors. According to the Collective BargainingAgreement between SUFA and the Univer-sity, the services of retired academic person-nel can be engaged on a yearly basis, although


in practice, the contract is renewed everysemester. Moreover, a unit can take on boarda retiree as long as there are no younger fac-ulty members who can teach the course, andthat the person should be physically fit andmentally lucid to teach the course. If the re-tiree is willing to teach the course assignedto him/her, and upon the concurrence of thefaculty, the office of the Dean recommendsthe hiring of such person.

The Divinity School now enjoys theservices of the following adjunct professorswho were willing to accept the courses as-signed to them:

1. Erme R. Camba2. T. Valentino Sitoy, Jr.3. Benito Dominguez4. Jane Ella Montenegro5. Lucio Mutia6. Solomon C. Apla-onThe Divinity School also benefits

from the free services of Hope Cerose Sillero,who volunteered to help in teaching ancientlanguages to Divinity School students for

free. He teaches Greek and Hebrew. How-ever, he can also teach basic Aramaic, Syriacand Akkadian to doctoral students in biblicalstudies. He also provides supplementary En-glish classes to B.Th. and M.Div. studentswho badly need to brush up their English.Hope Sillero provides an ecumenical pres-ence to the Divinity School as he comes fromthe tradition of the Seventh Day Adventist.

Available Scholarships and Recipients

Scholarships are available dependingon the interest earned by the endowmentfunds. The Divinity School implements a newscheme so that the principal fund will grow.Thus, twenty per cent of the interest will beploughed back to the principal, while the re-maining eighty per cent will be made avail-able to a qualified applicant. Of the fifty-eight(58) students enrolled, twenty-five (25) stu-dents enjoy scholarships for tuition, while two(2) others enjoy assistance for non-tuitionneeds as designated by the donors. These arethe following:

I. Available Scholarship under DS Endowment Funds (cheques issued by the banks in the name of SU,

and are already prepared for turn over to SU)

Scholarship Fund Slots (as agreed by DS Remarks RecipientFinance Committee)

1. Badoy Family Theol. 15T for 2 semesters only For Middler or Senior 1) Edfie MaylanEd. Fund Student

2. DS Class ‘56 10T for 2 semesters only For Middler or Senior 2) Julan Juayangstudent

3. Bp. Pedro Raterta 15T for 2 semesters only Preferably Senior 3) Reynaldo TaglucopTheological Education studentFund

4. Jose & Clavel Diao 15T/semester for 5 For student from Cebu 4) Freddie de AsisScholarship semesters (pref. from Bradford

Church)

5. Yandell Scholarship 10T/semester for 5 For Junior Liturgy & 5) Cesar Chazyansemesters Music student Romero


II. Other Scholarships Available (Non-Endowment) Donors give funds based on pledges, or on the statement of account issued by SU’s B/F Office; DSdoes not hold an account for these scholarships

Name of Donors Type Slots Recipients/Applicant Yr Level

1. Rutsuki Memorial Earmarked; at least full 4+1 1)Shelah Mari Senior BThScholarship, Hitachi tuition fees re- 2) Jerilde Flor Junior BThChurch cent 3) Zandy Casia Middler BTh

4) Nelsa Ecat Intern BTh5) Napoleon Romero Junior M.Div.

2. Minami-Hanashima 2/3 of tuition 1 6) Wella Hoyle Intern BThChurch

3. Yangco Memorial Depends on the 5 7) Alan Patadlas Senior M.Div.Scholarship statement of accounts 8) Lalaine Sanchez Pre-internship

from SU Senior, M.Div.9) Marnie Vega Pre-internship

Senior, M.Div.10) Roel Lebios Senior M.Div.11) Gideon Gunda Intern M.Div.

4. Swarthmore Full scholarship but for 1 12) Sarah Cuyag Sophomore BThPresbyterian Church 3 years only

5. Cheola PROK 15T/sem for 4 1 13) Rosemarie 1st yr M.Div. thesissemesters Gonzales track

6. Phil.Am. College Full 1 14) Lovanesa Cagas Senior BThof Clergy

7. Philippine Not for tuition; 2 15) Choanalfe Cabuhan Senior BThCommunity Designated by donors 16) Helen DaguploPresbyterian Church for food allowances

8. Harvard Family partial 1 17) Rio Miot Intern BThUCC Church

9. Koram Deo 15T/per semester for 2 21) Juriel Ursos Sophie BThScholarship one semester; no 22) Melvin Tacaisan Freshie BTh

money yet but assured

III. Scholarships Available c/o Student Scholarship and Aid Division

Name of Scholarship Slots Available Remarks Recipient Year Level

1. Rainer and Marie 3 slots @ P 15T per c/o SU 1. Laura Gaviola Senior M.Div.Paule Neu Scholarship semester/student 2. Valentino Nudalo Middler M.Div.

3. Florencio Gutang Senior B.Th.

2. Elena Maquiso 1 slot for Liturgy & c/o SPO 4. Helen Daguplo Pre-InternshipScholarship Music student Senior Lit. / Music

@ P16,500/sem


IV. Other Available Scholarships for B.Th. and M.Div (non-thesis)

Name of Scholarship Available Amount Nature Remarks

1. Conrada del Carmen 10T/semester for Endowment - For a No applicant yetScholarship 4 semesters Middler student

2. Bethany Hospital P 50T –available Non-Endowment No applicant yetc/o Mr. Laurino Braulio (July 2009) (one-time grant)

V. Scholarships Available for M.Div. (thesis track) beginning 2009-2010(for UCCP-endorsed students; cheques were already issued by the banks in the name of SU and arebeing prepared for turn over; the funds in dollar are deposited directly to SU account4 )

Scholarship Fund Slots Remarks Applicants(grade required: 3.0)

1. Tolentino Scholarship a) One M.Div (thesis) for Preferably woman 1. none yetfor Ministries and CPE 4 semesters @ 15T/sem

b) One M.Div (thesis) for4 semesters @ 15T/sem 2. none yet

c) One M.Div (thesis) for 3. none yet2 semesters @ 15T/sem

2. Himaya Peace a) One M.Div (thesis) @ Preferably woman 4. none yetScholarship Fund 15T/semesterfor theology for 4 semesters

b) One M.Div (thesis) @ 5. none yet15T/semester for 2semesters only

3. McKinley Scholarship One M.Div. (thesis) @ Preferably woman 6. none yetfor theology (c/o Lisabeth 15T/sem for 4 semestersMcKinley – dollar acct)

4. Menzel Endowment One M.Div. (thesis) @ 7. none yetFund for theology or 15T/sem for 4 semestersethics (dollar acct)

5. Fe Nebres Scholarship One M.Div. (thesis) in Preferably woman 8. none yetFund for Christian Christian Ed @ 15T/semEducation (dollar acct) for 2 semesters only

6. Van Dyke Scholarship a) One M.Div. (thesis) @ 9. none yetFund for Biblical Studies 15T/sem for 4 semesters(US$ account) b) One M. Div (thesis) @ 10. none yet

15T/sem for 2 semesters only


VI. Scholarships that maybe Available when an Application is Submitted:

1. Holly Daze Bazaar Depends on the funds 1raised during the Januaryannual bazaar(no money yet)

2. Women’s Board forPacific Island No money yet for this year 1

3. Santiago Luzares Not sure; no word for 1 Used to be earmarked forScholarship this SY specific students

VII. Other Scholarship Endowment Funds (not yet available; funds need to earn more interest)

Name Seed Amount Principal Remarks(as of June 2009)

1. Frank and Lorna Beltran USD 2,500.00 Not indicatedScholarship Fund

2. Bacerra Scholarhip Php 104,736.58 Not indicated

3. Udarbe Scholarship 34,9912.20

4. Class ’98 (Chesed) 72,357.30 Php 100,000.00

5. Serapio Serate Scholarship 140,000.00 Not indicated Php10T was awarded toJoseph Guc-ong fromLanao Conference lastyear, but is not awardedthis semester due tohis INC.

6. Class ‘62/2000 65,285.24 Not indicated

7. Cristeta Capulong 126,265.45 Php 150,000.00Scholarship Fund

8. Solomon Codillo Sr. 72,259.12 Php 150,000.00Scholarship Fund

9. Dion Tanion Scholarship Fund 94,383.89 Php 150,000.00

10. Oracion/Remasog/Quiñones 85,034.06* Levi Oracion - 17,220.45* Ramasog - 33,097.29* Quiñones - 34,716.32

11. Gregorio Gonzales Fund 114,487.42 Php 100,000.00


VIII. Graduate Teaching Fellows (GTF)

Graduate Teaching Silliman University 3 18) Ruben Puguon Junior M.Div.Fellow – for M.Div. students 19)Joanas Lozano Senior M.Div.

20) Amihan Asi Junior M.Div.

The DS Alumni raised a total of Php33,300.00 during the reunion two years ago.The fund is still placed in one account. TheDS hopes that this fund will grow as eachgroup or batch of graduates will seek to ful-fill and increase their pledges to raise schol-arships for the students.

1 Frederick William Danker et. al., eds., A Greek-

English Lexicon of the New Testament and Other

Early Christian Literature, 3rd ed. (Chicago andLondon: The University of Chicago Press, 2000),402-3.2 Ibid., 403.3 I do not use the usual feminine image and femi-nine pronoun “she” for the church. If the church ispeople, then, it is not necessary to associate churchwith neither a female nor a masculine body. Jesus

In conclusion, I would like to bor-row the words of one folksinger in the 1960s,Bob Dylan, who said: “For all that has been,Thanks! And for all that will be, Yes!”

Please Contact us at:

(63) (35) 422-6002 local [email protected] SMM

END NOTES

was male, yes. But Christ (from the verb chrio [÷ñßù]“to anoint”) is a title or a label for one who is anointedto do the christic task as in Luke 4:18. Christ afterall, is neither male nor female. I use the neutral pro-noun for church without reducing the church into anon-organic body.4 Please refer to January 19, 2009 Updated and Cor-rected list of Scholarship Endowment Funds at theDS.

SMM


Introduction and Definition of terms

Let me first clarify the use of terms in this article. I am speaking of theological

education as “education for ministry.”[1] As Dr. Ross Kinsler, one of the origi

nal proponents of theological education by extension, aptly puts it: the mandate

of theological education is “to motivate, equip, and enable

the people of God to develop their gifts and give their lives

in meaningful service.”[2]

As I make a strong emphasis on “education for

ministry,” I would, in the same breath, describe theo-

logical education institutions as avant-garde in biblico-

theological studies leading the Church in the contextual in-

terpretation and praxis of the Faith. As such theological

education is called upon to seek new and innovative ex-

pressions of the Faith leading the Church to creative and

even radical paradigms and Christian actions. [3]For our purpose, I submit two main ideas of challenges and prospects:

1. Theological Education as “Education for Ministry” and

2. Theological Education as “Avant-garde in the interpretation and Praxis of the Faith.”

At the turn of the New Century, the Silliman University Divinity School hosted

a Theological Education Summit of the UCCP related seminaries on “the nature and

shape of theological education for the third millennium.” The following statement came

from the report:

Theological education must seek to link and integrate the social and church

realities in a single praxis. These are not two detached realities nor are they

two separate realms but an integrate reality, impinging on the lives of the

church members both individually and collectively. The church, led by its work-

ers, must be equipped to address these inextricably linked realities. A ministry

Challenges and Prospectsfor

Theological EducationBy Erme R. Camba


to one, at the exclusion of the other, can only lead to a fragmented, and there-

fore, distorted ministry.

Theological education must, first of all, be an education for basic competencies

in pastoral leadership. But there should be a room for specialization in specific

areas of ministry.

Theological education must attract students and faculty of the highest caliber.

There should be an intentional, purposive, organized and systematic program

of recruitment, coupled with a system of ensuring support for theological edu-

cation.

Theological education must be integrative and inter-disciplinary. Economics

and finance, social and political sciences must be an integral part of seminary

curricula so as to equip church workers to be able to understand the socio-

economic realities from the perspectives of the Christian faith and be enabled to

communicate the same to the members of the church.

Theological education must be ready to address issues at the frontier of theol-

ogy. The Church should promote the development of theological scholars and

thinkers who will do research, write and examine issues and concerns emerging

at the end of a millennium and at the dawning of a new one.

For us to be able to do all these, theological education must be truly indepen-

dent, self reliant, and unbeholden to any church bureaucrat nor servant of any

vested interest.

______________

*An article Version of a Keynote Address for the Consultation on Theological Education of St.

Andrews Theological Seminary, Quezon City on the 75th Founding Anniversary held in Pansol, La-

guna, Dec. 12-14, 2007.

Theological education in the ministerial formation centers must also be faithful

to the heritage of the Church as expressed in the historical creeds and [tradi-

tions], and the present creeds and positions of the [Church}. [4]

I. Theological Education as “Education for Ministry”.

Theological education is a servant of the Church. The seminary trains profes-

sional workers for the ministry of the Church. The objective is to educate persons for

the ordained ministry but today there is a clamor in the UCCP for lay theological educa-

tion.

Theological education is a major part of the Church’s education for mission and

ministry. The Church now calls on the seminaries to provide such “equipping the saints

for ministry” since the seminary is supposed to be the most equipped institution of the


Church to do this particular ministry. In other words, the seminary is challenged to

provide education not only for the ordained and other professional church workers but

also for the lay people who are in the frontiers and the cutting edge of everyday life in

society.

The demand of lay people of varied professions such as medical doctors, justices,

bankers, engineers, nurses, university professors and others to learn theology is sup-

ported by the fact that “doing theology” is not a monopoly of the professional theolo-

gians, theological professors and seminarians. As Dr. Judo Poerwowidagdo, former

Executive Secretary for Ecumenical Theological Education of the World Council of

Churches puts it:

[Doing theology] is the right and the proper responsibility of every

believing Christian, because doing theology means discerning where

God reveals [God]self in the world and responding to this revelation.

Moreover, he says:

…in doing theology we need to actively discern the presence of “God in

Christ” in the daily events surrounding our lives in the community, in

society and in our nation. This discernment requires us to be actively

engaged, not only reflecting academically or intellectually and

speculatively, but we must also physically, mentally and emotionally

engage and involve ourselves with our whole being, in the life of the

people where we may be able to grasp the presence and the work of

God. [5]

Lay Theological Education

To serve the need for lay theological education, the seminaries should endeavor

to offer a curriculum that is different from the regular seminary offerings. Such curricu-

lum should aim to give basic theological understand to equip the laity in their ministry in

the world, in their own professions. Such programs may be offered on weekends or

during the summer vacation. Or perhaps for periods of one school year for the lay

people who may be able to take a year off work.

We must however avoid the pitfall of confusing theological education for the

professional Church ministry and theological education for the laity. Lay theological

education is not a program “to respond to the shortage of priest and pastors.”

Lay people of the Church are entitled to the best education for ministry compa-

rable to the regular seminary offerings. However, I do not advocate for “an imitation

seminary” for the lay people for them to become “substitute ministers.” I advocate for

a solid Lay Theological Education that provides foundational and practical Christian

education to equip the laity in their various ministries in the world where they “do

theology” in word and deeds and where they are able to, as Judo puts it, “physically,


mentally and emotionally engage and involve [them]selves… in the life of the people

where [they] may be able to grasp the presence and the work of God.” Seminaries

today must necessarily provide solid lay theological education to empower the laity

towards building the Kingdom of God.

Theological Education must aim at “Enabling the Enablers”

As we strongly advocate for the Protestant principle of priesthood of all believers,

we should also understand that there are various functions in the ministry of the Church.

The Acts records that the Early Church recognized this fact (Acts 6:1-4). As the Chris-

tian community expanded, many other ministries were recognized such as apostles,

prophets, evangelists, pastors and teachers (Ephesians 4:11) as well as bishops, elders or

presbyters and deacons (I Timothy 3:1-13; 5:17).

It is a fact that not everyone in the Church can go into many years in-depth

theological studies. The practice, therefore, is for the local church to select from among

their members persons who have the gift for full time professional ministry in the church.

As the UCCP consultation on Theological Education puts it:

1. The Professional Church Worker is “expected to possess and demonstrate

the necessary skills and competencies required for an effective, faithful and

socially relevant ministry”

2. The Professional Church Worker “must have completed the training re-

quired by the [UCCP Constitution] that will render the church worker ad-

equately equipped in the various aspects and responsibilities of the ministry

such as preaching, teaching, counseling, evangelizing, church administra-

tion, community involvement and leadership, and prophetic advocacy.

3. The Professional Church Worker “must strive to embody those qualities

that exemplify the ideal church worker worthy of his/her calling, such as,

integrity, honesty, humility, openness, patience, compassion and genuine

love for people, faithfulness and devotion to one’s duties, a spirituality that

can inspire others being enriched by a prayerful life and deepened by a

never-ending passion for learning and growth in his/her faith and witness.[6]

In sum, the professional church worker is expected to posses the necessary

pastoral skills, equipped academically and professionally and exemplifies a personal life

style and spiritual growth.

For this purpose seminaries must provide a theological education program that is

biblically and contextually oriented, academically relevant and innovative, ecumenical

and inclusive, and prophetically involved in the dynamic praxis of “doing theology,” to

“enable the enablers” to equip “the saints for the work of ministry, for building up the

body of Christ until we all attain to the unity of the faith and of the knowledge of the Son

of God, to mature manhood, to the measure of the stature of the fullness of Christ” (Eph.

4:12-13).


Since the chief function of the minister is to prepare the laity for their tasks in the

church and in the world, the seminary plays a crucial role in educating ministers and

other professional church workers to do their supporting function faithfully and effec-

tively. In this way the role of the seminary is to “enable the enablers.”

The professional ministry demands for the Church to recruit the finest and com-

mitted youth and young professionals. We must have first-rate students who are capable

of taking advantage of academic offerings of the seminaries.

However, in this time of high cost of seminary education, the churches must

provide adequate scholarship support for these students, not only in terms of tuition and

fees but also academic tools mainly books.

For their part, the seminaries must provide high quality of academic and physi-

cal plants for the students.

Aside from the pastoral task, the call is for equipping the church workers for

prophetic advocacy. Training students in this area is a perilous task since in the semi-

naries we do not only teach theories in the classroom, but place students under field

education exposure program where the issues of human rights, justice and peace are

lived and demonstrated.

This brings me now to the second role of theological education in the educational

mission of the Church. I submit the role of

II. Theological Education as “Avant-garde in the Interpretation and Praxis of the

Faith.”

To provide theological education that is biblically and contextually oriented, aca-

demically relevant and innovative, ecumenical and inclusive, and prophetically involved

in the dynamic praxis of “doing theology,” seminaries are called upon to be avant-garde

in the interpretation and praxis of the Faith.

The UCCP Theological Summit said that

Theological education must be ready to address issues at the frontier of

theology. The Church should promote the development of theological

scholars and thinkers who will do research, write and examine issues and

concerns. [7]

Let me just list some challenges for theological education.

1. The Challenges of Philippine issues of poverty and unhealth, corruption

in high places, moral bankruptcy. Can the seminaries help the Church do socio-politi-

cal analyses and provide theological undergirding for a prophetic stance?

2. The Challenges of Economic Globalization. The World Alliance of Re-

formed Churches General Assembly in Accra, Ghana in 2004 said: We see the dramatic

convergence of the economic crisis with the integration of economic globalization and

geopolitics backed by neo-liberal ideology. This is a global system that defends and

protects the interests of the powerful. It affects and captivates us all. Further, in biblical


terms such a system of wealth accumulation at the expense of the poor is seen as unfaith-

ful to God and responsible for preventable human suffering and is called Mammon.

Jesus has told us that we cannot serve God and Mammon. (Luke 16:13)(Par.14) [8]

Can the seminaries, through the faculty and students, become prophetic in stud-

ies and pronouncements?

3. The Challenge of Environmental Degradation. As churches and seminar-

ies should we join the voices of those who are working hard to preserve God’s Creation?

How much interest and effort are we giving in our theologizing for the People of God to

provide theological guidance?

4. The Challenge of the Empire. A new Empire has come upon us similar to

the Roman Empire that was condemned in the Book of Revelation. The WARC 2004

Assembly in Accra defined “empire” as “the coming together of economic, cultural,

political and military power [constituting] a system of domination led by powerful na-

tions to protect and defend their own interests” (Par. 11) Is the Empire a challenge to

theological education? How can the seminaries theologically guide the people in the

pew to understand the idolatry of the Empire? What do we say about the Kingdom of

God and the Oikoumene in relation to Empire? [9]

5. The Challenge of Pluralism: Religious, Ideological, Cultural. Asia is the

cradle of world religions. Indeed, Christianity is a very small community compared to

the millions of Buddhists and Muslims. How does theological education handle this

issue? Can the seminary scholars lend a hand by giving theological advise for decisions

that should be made?

To be able to meet the challenge as avant-garde in the interpretation and praxis

of the Faith, theological education must be truly independent, self- reliant and unbeholden

to any church bureaucrat nor servant of any vested interest.

Concluding Words

Theological Education stands at the cutting edge of churches ministry in church

and society. Seminaries must necessarily lead the way. Let me conclude with 1989

UCCP Consultation on Education for Ministry:

The ministry of the Church is the ministry of Jesus Christ. This ministry is

entrusted by Christ to His Body, the Church.

Within the body of Christ, some are set apart not to do the ministry on behalf of

the whole body, but for the task of equipping and enabling the various parts of

the body to fulfill their ministry in the world.

The service of equipping and enabling the body of Christ involves the shepherding,

educating and training of God’s people to engage themselves in the midst of the

world’s life with its struggles, suffering, agonies as well as its hopes and joys, in


order to celebrate and bring about the fuller manifestation of God’s reign: peace,

freedom, justice, love and proclamation of the acceptable year of the Lord.[10]

SMM

Endnotes[1] The term “education for ministry” was recommended by the 1989 Consultation on Educa-

tion for Ministry. Cf: Education for Ministry: Proposed Guidelines, UCCP-CEN, 1989.

[2] Kinsler, Ross: Ministry by the People, WCC/Orbis Books, 1983 as quoted by Dr. Judo

Peorwowidagdo in Towards the 21st Century: Challenges and Opportunities for Theological Educa-

tion, WCC, 1995, p. 53.

[3] Peorwowidagdo, Ibid, p. 61-62. Cf. James Massey, Contextual Theological Education,

ISPCK, India, 1993; and TEF, Learning in Context: The Search for Innovative Patterns in Theologi-

cal Education, Theological.Education Fund, England, 1973.

[4] Unpublished overall synthesis entitled: “A Framework for the UCCP Theological Educa-

tion,” Aug., 1999, pp.4-5.

[5] Peorwowidagdo, ibid.

[6] “A Framework for UCCP Theological Education,” an unpublished Overall Synthesis of

the UCCP Theological Education Summit (June 22-29, 1999), p. 7.

[7] “A Framework…, ibid., p.5.

[8] Par 14, 24th WARC Gen Ass in Accra, Ghana, July 30-Aug. 13, 2004.

[9] See Camba: “The New Roman Empire,” Reformed World, pp. 404-414.

[10] Education for Ministry: Proposed Guidelines, UCCP-CEN, 1989, p. 3.


Theological Educationand Lay Leadership

Ben M. Dominguez

INTRODUCTION

The Church of our Savior Jesus Christ started as a lay movement. The members of

the early church saw themselves as the new people (laos) of God tasked to pursue the mis-

sion of Jesus summed up as proclaiming—in word and life—the good news of God’s love in

Jesus Christ that makes all humankind and creation new! (2 Cor. 5. 17-19; John 10.10;

Matt. 16.18).

The theme, “Theological Education in the Midst of Crisis: Prospects and Chal-

lenges”, somehow portrays the context and situation of theological education in the UCCP.

The sub-theme, “Theological Education and Lay Leadership” offers an apt and relevant

venue for rediscovering/recapturing the “missing link” in pursuing the mandate of the church.

Our sub-theme aims to probe into the prospects and challenges of the church of Jesus Christ

as a lay movement.

THE CHURCH AS A LAY MOVEMENT

Characteristics of the Church as a lay movement

1. Charismatic leadership

Leadership in the church as a lay movement is based on people’s charisma

(gifts/talents). The leaders are not elected but assume their positions of leadership

by virtue of their gifts (e.g., I Cor. 12; Rom. 12). Thus, a member who has the gift

of singing becomes the song leader; one who is good in speaking becomes the

preacher; and one who facilitates well becomes the teacher, etc.. The members take

this way of assuming leadership positions as following the guidance of the Spirit for

members are given all the opportunities to develop, employ and share their cha-

risma only for one purpose, that is, for the edification of the faith community and to

ensure that the cause of Jesus will go on. The lay leaders view and practice leader-

ship as commitment/responsibility to serve and not as positions of authority. This

characteristic of the church as lay movement was dominant in the churches that Paul

founded.


2. Highly participatory

A church as a lay movement constantly offers opportunities to every member to

make a contribution towards the implementation of the mandate of the church. The

“idealized” picture of the church in Acts 2 and 4 demonstrates this characteristic of

the church as a lay movement. The goal of the Greek cosmopolis (the world as one

big city, and all are sisters and brothers); and the dream of the Jewish messianic

community (where no one remains hungry) found fulfillment in the new faith com-

munity in Jerusalem made possible by lay people making their contributions and

uniting to carry out the mandate of the church, i.e., to offer opportunities for people

to “have life and have it to the full” (Jn. 10.10)

3. Ownership of the Church’s mandate

The laos must commit themselves to God’s mandate for God’s people. In other

words, members of the church should own the mission of the church in the sense

that they actively take part, support and unite in pursuing the cause of Jesus in the

world. This could be the reason why, in the early church, witnessing and martyr-

dom were inseparable. The laos were ready to give up their lives as they proclaimed

the gospel to people in their communities and beyond (witness in Jerusalem, Judea,

Samaria, and the “ends of the earth”, i.e., Rome). The picture does not only portray

geographical contexts but also (and more important!) ethnic/cultural contexts, i.e.,

from relatives and friends to enemies and persecutors. The church, however, was

able to go through a long and winding road to Rome because the Church, at that

time, was a lay movement.

INTERRUPTION OF THE CHURCH AS A LAY MOVEMENT

By the time of the Pastorals (I Timothy, II Timothy, Titus), the “division” of the laos of

God into clergy and lay started to take place. This was towards the end of the 1st and the

beginning of the 2nd century AD. The problem of “false” teachings confronting the faith

communities “forced” the churches to make adjustments in order to respond to threats com-

ing from rival teachings that waylaid members of the churches. The leaders of the churches

(presbyters and bishops) were set apart and tasked to serve as

a) guardians of sound teaching (doctrine); and

b) interpreters of the faith.

The leaders assumed the position of clergy. Their interpretations of the faith and their

guarding of sound teaching from “error” were taken as authoritative by the faithful (lay)

although their authority (seen in the Pastorals) rested on their faithfulness to their calling and

responsibility to the faith community and not legislated. Thus began the clergy – lay distinc-

tion in the Church which interrupted her being a lay movement and eventually stifled active


lay participation and relegated them into the background in pursuing the cause of Jesus in

the world.

THEOLOGICAL EDUCATION AND LAY LEADERSHIP

Current Practice of Theological Education

As practiced by the churches, theological education is the process of preparing,

sustaining and nurturing women and men for full-time church work. The basic functions of

the clergy laid down by the church during the time of the Pastorals feature at the heart of

theological education in the present: interpreters of the Christian heritage and guardians of

“sound” teaching for the faith communities. What is sad, however, is the continuing relega-

tion of the lay into the margins of the church’s theological enterprise! Theological education

is not for lay people. What is available for them is lay formation and lay leadership trainings

which hardly equip them for serious, in-depth, effective and sustained participation and

leadership in carrying out Jesus’ mandate for the church in the world. Thus our local churches

today are clergy-dependent!

Lay Theological Education: a very Urgent Need in the UCCP Today

Theological education for the clergy is meaningless without theological education for

the lay - for theological education empowers faith communities and equips them for coura-

geous and unhindered witness in the world. (See the many lay persons mentioned by Paul in

his letters who pursued his work in the different local churches that he organized.). Lay

leadership, therefore, is a necessary component of theological education.

Theological education for lay people must not duplicate theological education for the

clergy to arrest what is currently happening in the UCCP. Often, trained lay persons in the

local churches are assimilated into the “clergy” class. Thus, lay persons who go into training

for leadership in the local churches get the idea that they are prepared to be church workers,

which aborts opportunities to recapture the church as a lay movement!

The two (2) basic theological education strategies in the early church were:

a) charisma enhancement, and

b) apprenticeship

Church members, depending on their charisma, went with lay people with special

gifts, e.g., evangelists, teachers, prophets (there were early Christian prophets), administra-

tors, etc., observed, took part, and learned from what these lay leaders did in pursuing the

mission of the church. Then they put into practice what they learned in their local faith

communities. The practice was replicated involving other members. This ensured that the

faith communities were lay movements! This is the kind of theological education that is

urgently needed in the UCCP.


Characteristics of Lay Theological Education

1) Creative

To be creative, theological education should be culture-sensitive. Our culture as a

people is so rich and could provide different ways of expressing/communicating

faith. Hand in hand with culture sensitivity is a good grasp of/familiarity with the

basic beliefs that Christians should know.

(In formulating the curriculum for lay theological education there should be some

sort of “standard” level of competence in Bible, Theology and Ethics, Church

History, Ministries, etc, to enable them to creatively help enable their peers and co-

members to recapture the church as a lay movement)

2) Critical

Awareness of “what is” that is critically analyzed and a vision of “what should be”

that is based on faith make a dynamic witness. Lay theological education should

equip participants with analytical tools on the one hand and an integrating orienta-

tion on the other. The church as a lay movement needs lay leaders that could see

through “blinders” and could “read between the lines”.

3) Reflective

At the heart of the church as a lay movement is witnessing which always brings the

church into an experience of “double wrestling”, i.e., grappling with the word and

the world. In the process, the witnesses have to draw and “drink from their own

wells” of experiences and contexts. Faith, therefore, becomes a lived experience

that brings about confessions of what God in Jesus does in the lives of peoples and

communities.

4) Committed

When Moses asked Yahweh what name of God he would announce to the enslaved

people he was tasked to help deliver, Yahweh said, “I am who I am”, i.e. “I walk

with you!” (Exodus 3). When Jesus gave his “great commission” to the disciples

(Matthew 28), he assured them, “I will be with you always…” A real experience of

the companionship of God is in involvement. Lay theological education should be

planned and structured in such a way that it would lead participants to commit

themselves to concrete ministries that would result in rediscovering the Church as a

lay movement.

CONCLUSION

Lay theological education is the “missing link that would lead to the rediscovery of

the Church as a lay movement. It is our hope that our endeavors promoting lay theological

education will bear fruits of change, empowerment and new life in the UCCP! SMM


ASIAN SPIRITUALITYAND HEALINGBy Lucio B. Mutia

A new wind is blowing in pastoral care educa

tion and spirituality from the Asian perspec

tive. It blows toward praxis - reclaiming the

process of healing and spirituality in the context of the

Asian paradigm called TAO or the WHOLE.

What is this WHOLE? The Asian thought is very

clear. The WHOLE is unnamable. You cannot repre-

sent it. It has no image, no word. The amazing classic

TAO TE CHING puts it this way: “The TAO that can

be named is not the eternal TAO; the NAME that can

be named is not the eternal name.”1 The sense of the

WHOLE is always there that has no name, no image,

no concept, but since, we must talk about it, let’s call it

TAO. It’s not simply nothing. It is the source of all

things. It is that one which undergird and nurtures the

multiplicity and diversities of the world. It is the source

of power that allows things to be and to become and to

not become as well. That TAO – WHOLE is always

there. We are part of the cosmos, the whole.

In 1989 at EWHA Women’s University – a gather-

ing in search of Asian Christian spirituality concludes:

land is sacred and the whole cosmos is interrelated and

interdependent.2 From Matthew Fox’s book, Spiritu-

ality Named Compassion, he says: “as we enter the

new millennium, society needs to realize that

spirituality’s purpose is to guide us on a path that leads

to a genuine love of all our relations and a love for our

shared interdependence and to recognize the

interconnectedness of all things.”3

Lao Tzu, the sage, creates a paradigm: “Heaven,

Earth, Mankind constitutes a single unity; no bound-


aries separate them, they are all bounded in single unity.

They nurture and support each other.” 4

A Filipino poet and folk songs composer, Joey

Ayala, describes his perception this way: “Lupa, laot,

langit ay magkaugnay; hayop, halaman, tao ay

magkaugnay. Ang lahat na bagay ay magkaugnay,

magkaugnay ang lahat.”5

The song says, … “all things are interrelated and

interdependent.”

The 20th century Western thought from the quan-

tum mechanics theory, we learn that heaven is really a

universe, rich, creative and dynamic where “all things

are interrelated and interdependent.” 6

The WHOLE or TAO manifests itself in human life

and in the universe and work in three amazing phe-

nomenal ways: WU WEI, meaning - non-action, YING

YANG, meaning - polarity, and CHI, meaning - en-

ergy.

1. WU WEI manifest first of all in this amazing

wonderful word wu wei (wu meaning non-not,

wei means doing). So, its non-doing. This is a

remarkable perception on special way of doing:

all things get done by non-doing.7

TAO works and showed the creation. It is a special

way of manifesting; it’s by non-doing, you just flow

spontaneously like water. Water does not strain, no ten-

sion. Image a rock, hit by a continuous “drip, drip,

drip” of water. It’s just a drip; it does not shout, say-

ing: “no, no, no.” Within a year the rock may become

pebbles.8

A slow yet constant rain changes the contour of the

land even of a vast mountain. This is the special way

of doing. This is called wu-wei – non-doing. A story of

a butcher is told about his practice of not sharpening

his knives. The people asked him. “How come?” Then,

he said: “I always find the open space. That’s all. No

bones to contend with.”9

Imagine patients (or non-patients) who come to you

or you visit them and you locate the open space. We

always focus on the bone of contention called prob-


lems. Why not find out that open space. That is wu-

wei, that is the manifestation of the TAO.

2. YING YANG. This is the polarity, such as: Dark

and light, wet and dry, soft and hard, cold and

warm, feminine and masculine. Both are abso-

lutely necessary. In every ying there is yang,

and every yang there is ying. There is no point

searching and reaching the top of the mountain

because upon reaching the top, it circles back.

Mountains have always an aura of inviting people

to climb its heights, such as Mount Everest. The chal-

lenge though is most always in the category of success

versus failure. This writer’s pastoral colleague from

Washington D.C. after his retirement from parish as-

signments fulfilled his dream to climb Mt. Everest.

However, he came home to the U.S. a cargo.

In our Asian context, we know so well that in all

life there is amazing change, a reversal. So a man or

woman can be conceited, proud, disgraced, then, hu-

mility follows. In every success there is an awesome

sense of failure. In every illness there is an amazing

enlightenment, yet to be learned; a grace to embrace.

YING YANG – an amazing thing in this Asian per-

ception of healing is not that there are polarities but

somehow there is the amazing thing called CHI – a

vital energy.

From quantum mechanics, again, it says that hu-

man being is a microcosm within the vast universe of

microcosm where the physical body is a unique aggre-

gation of particles of matter and matter is nothing but

frozen light – interspersed with the physical body of

light are the vast cosmic energy from where there is

the sustaining flowing in and out of the body.10

3. CHI. Asians learned long ago that before you

understand the muscle, the anatomy, you find

out the energy that flows in the physical body.

It took physicists to suggest that matter is really

nothing but light energy.

This is emerging in the medical field in the

west; It is called the vibrational medicine. Vibra-


tion is something to reckon with. The CHI that

flows in is slowly working to wholeness again.

This is the essential paradigm of the Asian under-

standing of healing.

As a whole, within the whole web of relationship

and throughout all relation there is an amazing energy

that nurtures.

To summarize, there are four elements of healing

that an Asian understands and a Western knows:

1) Prevention. We pay doctors to prevent us from

getting sick. Exercise, dieting, food productions

are imperatives for wholeness to happen.

2) In caring for someone, know the person: a) fam-

ily history, b) family relationship, c) the times

of the day the illness occur: morning, afternoon

or evening, and d) understanding the environ-

ment. This is the statement made famous by the

Canadian surgeon, Dr. Olses.

3) The amazing sense that the body is the instru-

ment of healing. This means to let the body,

through its immune system, heal itself. This is

what acupuncture and herbal are all about.

All we need to know is that the body is

made to heal i tself . The mind trains the

body. If I do negativity, the body and its

immune system do an amazing thing. Im-

mune system is so structured that a nega-

tive thought raises the stress syndrome and

depress the immune system. On the contrary

if I make an affirmation of something posi-

tive, the whole immune system goes up and

stress goes down. This is how it works ev-

ery moment of our lives. Every movement

of the body has a ying and a yang.

The point is that if we, through our minds, do

not put roadblocks, the body will know exactly what

to do … absolutely!

Based on the above, the patient is the healer:

not the doctor. It is neither the medicines, not drugs

nor any wonderful aids that heals. The patient is the


healer. The patient must learn to accept the respon-

sibility and discipline. And the patient realizes and

becomes aware that there is TAO … an amazing

energy and s/he lives in a world of relationships

that he must love and learn to understand. This is

the Asian big picture.

4) Spirituality. This is a spiritual resource. We

are spiritual being, made in the image of

God. I am talking of spirituality divorced

of religion. Every human being has this di-

mension. We are reluctant to talk about it

because there is nothing we can prove. Our

language is inadequate and few will risk

talking about it.

By definition, the spirit is a transcending ele-

ment. When spirituality embraces what we call

religion, then that spirituality transforms into what

we call self-transformation. THEN SOMETHING

IS OPEN at this point to that which we call God

in the sense of the holy but has no name. Religion

is the awesome courage to name it and say: “I am

that I am.” It takes courage to affirm that name.

Religion provides a name “I am that I am,” a pres-

ence with a name, unlike TAO which is unnamable.

This has a history and has a community. The

Psalmist says: “Yeah, though I walk in the shadow

of the valley of death I will fear no evil, for Thou

art with me.”11 That’s presence.12

So, what is the man/woman of TAO in the Asian

perspective? He/she is the man/woman who allows

energy to flow to him/her so he/she sees that life is a

web of relationship … always open to the energy that

flows. His/her life becomes an even dance.

The spirituality of the man/woman in the Asian

context becomes a dance that immerses itself in

the suffering of other human beings whose lives

are immersed in awesome tensions and alienations.

It does not avoid them because when he/she calls

his name “God,” that God has a commandment

that says, “Thou shall love your neighbor as thy-


self.” It has a sense of justice. Having said that -

a different kind of spirituality is unveiled here

grounded from the Source of power that allows

things to be and to become divorced from reli-

gion. When you manifest this spirituality, you be-

come a healing listening presence, not an answer.

This lies at the heart of an authentic Asian spiri-

tuality. SMM

____________________

*Dr. Lucio B. Mutia, a Certified ACPE CPE Supervi-

sor of the Association for Clinical Pastoral Educa-

tion, Inc., U.S.A and of the Pastoral Care Founda-

tions in the Philippines, Inc; directing the Spiritual

Care and CPE Program of both the Silliman Divinity

School and Silliman Medical Center and Instructor of

Pastoral Care and Counseling courses at the Silliman

Divinity School.

1 Lao Tzu, Te Tao Ching, New York: Ballantine Books, 1989,

p. 202 Virginia Fabella (ed.) Asian Christian Spirituality, New

York: Orbis Books, 1992, pp. 1-10.3 Matthew Fox, Spirituality Named Compassion. Vermont:

Inner Traditions, 1999, p. 126-127.4 Lao Tzu, Loc. cit.5 Joey Ayala sung this song during his concert at the Luce

Auditorium in Silliman University in 1988.6 Nick Herbert, Quantum Reality, New York, Anchor Books,

1987, p. 41-44.7 From an address of Dr. Mitsuo Aoki to the Annual Con-

vention of the Association for Clinical Pastoral Education,

U.S.A. Inc. in Oakland, CA. in May 2001.8 Mitsuo Aoki, Loc. Cit.9 Loc. Cit.10 Nick Herbert, Ibid., p. 47.11 Psalms 23:4


Theological Education:

Wellness and Well-beingBy Jane Ella P. Montenegro

What? Theological Education is now entering the medical domain and the healing

enterprise? Is this a challenge to abstract, ambiguous male-centered, Euro-

American theological education that we inherited from our colonial past? Is

the theological education of the United Church of Christ in the Philippines endeavoring

to become more relevant and striving to be more responsive to the actual needs of the

“common tao” today?

Indeed, this topic arouses much curiosity, especially because the UCCP semi-

naries, theology and Bible Schools were pioneered by mostly male, Euro-American

missionaries. The Biblical scholarship imported to our homeland introduced colonial

and derogatory attitudes which separated the new “converted Christians” from their

own sisters and brothers “who remained pagans, uncivilized and primitive devil wor-

shipers.”

The medical enterprise took the same path. Male Euro-American colonizers

claimed the sole right and responsibility of treating the sick and handling childbirth.

And in a short time, the “manghihilot,” midwife, herbalist, and “babaylan” became a

non-entity in her own land. In fact, in Europe and in many Asian countries, their

counterparts were tortured, massacred or burned at stake during the Medieval Ages.

Can we say then that in this 48th Church Workers Convocation of the SU Divin-

ity School in particular, and the UCCP’s theological education in general, this tradition

is beginning to shift – reclaiming what is inherently the cultural-spiritual ethos of our

people?

For the priceless treasure of our indigenous peoples is. . .

The wellness of our Being (pagkatao)

Living wellness (pagsasabuhay )

And having one’s well-being interconnected with others

(pakikipagkapwa-tao)

In harmony with nature , with the spirits, with the cosmos and

with the Divine Spirit.(pakiki –isa sa kalikasan)

In the Interest Group, we hope to share a lived-experience of wellness and well-

being even for just a brief time. Hopefully, this will become the seeds that will sprout in


the hearts of those who are touched by it – converging with other heart-spirits who will

also carry it on for the generations following. Perhaps then, our theological education

shall learn to drink from our own wells and shall learn how to live life abundantly,

collectively! (Acts 17:24-28)

Objectives:

1. To reclaim the obscured treasure of Wellness and Well being which was a way

of life for the early Filipinos.

2. To experience facets of indigenous wisdom for the nurturance of wellness and

well being.

3. To share some practical life-enhancing activities practiced by Filipino healers

today.

4. To gather the collective insights of participants on how the UCCP’s theologi-

cal Education/Ministerial Formation Centers could benefit from Filipino heal-

ers in his search for life-giving theologies SMM

References:

Rosario Battung, RGS. “Indigenous Peoples’ Primal Religions and Cosmic Spirituality

as Wellsprings of Life”. Taken from Springs of Water: Asia, Her Life, Struggles and

Hope. Proceedings of the Fourth Asian Theological Conference of the Ecumenical

Association of Third World Theologians (EATWOT, 1997, Yogyakarta, Indonesia).

R.S. Sugirtharajah. ed. Voices from the Margin: Interpreting the Bible in the Third

World. Maryknoll: Orbis Books, 1991.

Choan-SengSong. Third-eye Theology. Indigenous Theological Resources. Maryknoll:

Orbis Books, 1979. Pp. 8-9.

Resource Person:

Ms. Lualhati (Lally) Deslate Abainza

+a graduate of Bachelor of Religious Education, major in Sacred Music, Union Theo-

logical Seminary, Cavite, 1980

+a practitioner of Acupuncture and Moxibustion , Nanjing University of Traditional

Medicine, 1992‘

+Certified Human Potential Development Facilitator, University of the Philippines, 2004

+Facilitator, enabler, healer; practices music and dance therapy, Naturopathy, Chi-gong,

Reikki healing, etc.


Theological Educationand the Ecumenical Declaration on Just Peace:

A ChallengeBy Muriel Orevillo-Montenegro

Introductory Remarks

A couple of weeks ago, a workshop with the representatives of the Peace Panels of the

Government of the Republic of the Philippines and the National Democratic Front

in the Philippines was organized to discuss possible inputs for the next round of

peace talks. The focus for the next round of peace talks will be the Comprehensive Agree-

ment on Socio-Economic Reforms (CASER). This workshop was organized by Justice and

Peace Center-Kalinaw Project and the Philippine Ecumenical Peace Platform. This effort is

a demonstration of taking steps to make the church workers of the ecumenical church be

aware of the peace process that is going on, and to help the churches accompany such peace

process. The vicissitudes in the process are too many, but Christians are called to not to grow

weary and work for peace for the sake of the children of today and for the sake of the world.

I believe that the church will be able to accompany peace processes and to practice

just peacebuilding if it is well grounded in sound understanding of just peace, not simply

about peace. Thus, I would like to bring to the reader’s attention an important document

from the World Council of Churches. It is an initial statement on Just Peace, and so I invite

the reader and the workshop participant to share nuggets of wisdom to enrich the statement.

The Making of the Initial Statement on Just Peace

A week ago, a visiting lecturer and retired German professor, Karl Wilhelm Dahm

who gave a lecture on the ethics of peace made an uninformed critique on the Ecumenical

Declaration on Just Peace as a product of a “top-to-bottom” process. Unfortunately, unin-

formed critiques are usually not fair and not helpful. Indeed, the drafters and the World

Council of Churches invited critiques, comments and suggestions so that in 2010, the next

set of drafters will be able to improve the initial statement. The improved statement will be

submitted for discussion during the International Ecumenical Peace Convocation in May

2011 in Kingston, Jamaica.

“Glory to God and Peace on Earth!” This is the theme of the assembly of the World

Council of Churches held in Porto Alegre in February 2006. In line with the theme, the

assembly composed of representatives from 349 member-churches in more than 110 coun-

tries gave a mandate to formulate a statement on peace to be presented during the Interna-

tional Ecumenical Peace Convocation to culminate the Decade to Overcome Violence (DOV)


in 2011. Upon the mandate of the general assembly, a Drafting Committee whose members

come from different Christian traditions and from different continents was formed by the

general secretary of WCC, Dr. Samuel Kobia. The members of the Drafting Committee

were: Dr. Daniel Benga from Romania, Rev. Dr. Wanda Deifelt from Brazil based in the

USA, Fr. Kurian Jacob of India, Dr. Muriel Orevillo-Montenegro from the Philippines, Dr.

Larry Rasmussen from the US, Prof. Robert Schreiter from the US who provided the Roman

Catholic presence, and Dr. Geiko Muller-Fahrenholz (Coordinator of the IEPC) from Ger-

many. One member, Dr. Lin Hong-Hsin of Taiwan contributed during the first part of the

first meeting, while Prof. Musa Dube from Africa failed to participate in the whole process.

In its first meeting, the committee discussed task of drafting the initial statement and

agreed on a certain framework. This framework was presented to the multi-racial DOV

Reference Group headed by a Mennonite professor, Dr. Fernando Enns of Hamburg Univer-

sity. The Reference Group reviewed the framework and provided guidance by challenging

the Drafting Committee to think over seven points, namely: Initial Guiding Concerns, the

Importance of Coherence, Methodological Considerations, and the Objective of the Docu-

ment, Audience and Length of the Document, Interfaith Contexts, and Points of Tension.

After the discussion between the Reference Group and the Drafting Committee, the follow-

ing points were agreed upon:

a. That the drafting of a Just Peace Declaration is a process that comes out of DOV;

b. That one document should be produced as an initial statement;

c. That the length will be around 25 pages;

d. That the document will be sent to the member churches for their comments and that

the DOV office will send the document to other entities for comments (e.g., other

Christian organizations, certain NGOs, etc.);

e. That at a later stage in the process, we might consider a longer and a shorter docu-

ment, the longer perhaps constituting a study guide;

f. That the primary audience of this statement are the member-churches of WCC,

while recognizing that it is also an invitation for Christian churches and the wider

public that is religiously plural (though they may maintain different academic and

political commitment), to enter into a conversation on the nature of Just Peace.

Subsequently, the members of committee were given assignments to write based on the

outline decided upon by the committee. The second meeting was spent on presentations and

integrating the critiques and suggestions from each member on each section of the docu-

ment. Over all, the purpose of this initial document on Just Peace declaration is to stimulate

discussions in the level of member-churches and give their feedbacks within 2009. In 2010,

another drafting committee will be organized to either integrate these feedbacks into the

initial draft, or write a new document based on these feedbacks.

The Initial Statement: Ecumenical Declaration on Just Peace

As mentioned above, this workshop seeks to introduce the initial statement towards


an Ecumenical Declaration on Just Peace and to solicit responses to this document.1 The

statement has five parts, namely:

1. A Meditative Introduction

2. A Preamble: Witnessing to Peace in a Violent World

3. Chapter 1: The God of Peace and the Peace of God

4. Chapter 2: In the Name of Christ: Churches as Communities and Agents of Peace-

building

5. Chapter 3: On the Way towards Just Peace – The Scope of the Churches’ Engage-

ment

The titles give us an idea of the content of each section. The Drafting Committee hopes

that this declaration will motivate churches to revisit their understanding of peace and see

that peace is basically God’s peace. Peace is God’s gift and churches need to wrestle what

“God’s peace” means for their witness in this contemporary world. We must remember how

the once-persecuted church have become the persecutor and legitimated violence and sup-

port patriarchy, slavery, genocide and many other colonizing projects in the name of God

and to gain power in history. The Drafting Committee also sees the effort as a “mission

statement” but then, it calls the church to draw concrete steps of peace-building in situations

where they are called to live out their faith.

The Introduction

The Meditative Introduction draws out reflections from the Lukan text where the

angels brought the good news to the shepherds in the fields: “Glory to God and peace on

Earth.” It is important to note that the angels stressed that peace is located on earth, but

people must learn to have goodwill. The birth of a child in a lowly condition only shows that

God’s peace requires people to be humble and live simply.

The Preamble

The Preamble is a call to witness peace in the midst of a violent world. It is a

recognition that humanity’s sinfulness brought so much violence to the world and that brings

to memory some images of violence that should not ever happen again in this Earth. Thus,

reminding us that as individuals, as a people, and as church, we must repent for whatever

complicity we have done. The preamble also highlights a few milestones of humanity’s

effort to make peace a reality.

The God of Peace and the Peace of God

The first chapter gives a brief elucidation of the meaning of peace based on the

biblical sources and how peace is embedded in the Trinitarian doctrine. It articulates that

while peace is God’s gift, people have responsibility to make it a reality. The concepts of

shalom or eirene in the Bible are comprehensive and inclusive of personal and communal

life. One cannot talk of peace apart from justice. Yet, to be a peacebuilder requires submis-


sion of one’s life to God’s will and purpose. This section reflects briefly on human nature as

earthlings, sinfulness and the nature of violence. Thus, peace recognizes the need for hu-

manity to be humble and repent and move towards the embrace of God in love, peace and

beauty; into the eternal Trinitarian dance of creating and sustaining, healing and redeeming,

bringing to fulfilment and reconciliation in peace.

In the Name of Christ: Churches as Communities and Agents of Peacebuilding

From there, the next chapter takes a closer look at the nature of the church as com-

munities of peace and as agents of peacebuilding. As a creation of the Spirit, the church is a

gift of God, and is a sign and instrument of God’s mission in this world. As such, the church

is a sacrament of peace and a prophetic sign and instrument in peacebuilding. Peacebuilding

requires healing and reconciliation.

The church, as people of God, is therefore called to mirror among the members the

harmonious relationship and co-inherence between the Persons of the Trinity. Yet, the aware-

ness among Christians “how far they often are from realizing this communion with one

another and with the Trinity” should lead them to repentance and turn around to realize their

calling. Peace is a way of life, spirituality, and a web of practices and attitudes that consis-

tently demonstrates the relationships of Trinitarian life - sustaining, transforming, and sanc-

tifying a broken world.

On the Way towards Just Peace – The Scope of the Churches’ Engagement

The third chapter articulates the breadth and width of the church’s engagement. We

are guided to distinguish just peace vis-à-vis the old traditions such as Christian pacifism

and just war, properly understood as justified use theory. Both the old traditions uphold the

norm of non-violence, seek to reduce violence, and aim to overcome violence. Both adhere

to the way of Jesus that calls for reconciliation. Yet, both parted ways on the question of

exceptional use of killing violence. Just use theory allows the use of exceptional, deadly

violence in strictly limited ways and conditions. Pacifists hold that violence, even if used as

a last resort, will not result enduring or lasting peace. However, both work together for

nuclear disarmament, in anti-dictatorship, anti-regimes and anti-racism and other peacebuilding

efforts. They seek to change the thinking from militarism (killing to gain “victory”) to polic-

ing (saving innocent lives or preventing further harm). Yet, peace must not be conceived

with military focus because the other potential peace builders – the ordinary citizens – are

left out.

Just peace broadens the scope of the older peace traditions. Just peace addresses the

following areas: massive reality of human self-destruction; gender-related and

intergenerational violence; the entertainment industry’s use of the fascination of violence;

violence against nature; the violence inherent in economic injustice in its globalized ramifi-

cations and structural expressions; and the age-old scourge of war that continues to afflict

millions of people on this Earth. It is concerned with the promotion “of processes of truth


and reconciliation in transition societies, on healing the memories of past violations, and on

developing the means of conflict resolution for home, school, church, community, and work-

place.” In other words, just peace encompasses the whole earthly life of humanity and the

healthy life of the planet that older Christian peace traditions have ignored. Just peacebuilding

addresses the challenge of securing, on a healthy planet, the goods of the community of all

beings God has created, and confronts the obscene opulence of few in the face of imposed

poverty in light of human being’s well being and dignity.

The Challenge of the Ecumenical Declaration on Just Peace to Theological Education

The Declaration poses many challenges to theological education in the churches and

seminaries at all levels. It recognizes the value of peace education and skills training for

peace work, but that peace education must foremost be understood as soul-craft. Otherwise,

whatever skills training on conflict transformation, mediation and others will be inadequate

if not bound to fail. Peace education, if understood as soul-craft, will create and sustain just

peacebuilders. One may therefore have acquired some knowledge and skills or a certificate

and diploma on that field of study and in strategies of work for peace, but education for

peace is more than these. It is about the shaping of character and honing capacities to re-

spond non-violently to provocations

The Initial Declaration defines soul-craft as the gradual, intentional shaping of one’s

values, perspectives and development of a person’s character and identity. Soul-craft is

the slow formation and transformation of character and conscience in a

thousand ways, many barely noticed in the routine of growing people up.

Soul-craft is the ancient practice of shaping an authentic self; it is one prayer

at a time, one offer of hospitality at a time, one planting and watering at a

time, with one child at a time. Soul-craft is the moulding of convictions and

morality and greatness of heart befitting peacemakers as the blessed chil-

dren of God.(§86)

The challenge of peace education or soul-craft is a challenge to theological educa-

tion. Theological education must take on the task of soul-craft, or in the language of the

Divinity School and seminaries, the task of spiritual formation. Yet, the task of spiritual

formation takes over a long period of time and it begins in the homes and church. Soul-craft

or peace education is a process “from womb to tomb.” Let me quote again from the Decla-

ration:

Growth in the biblical understanding of peace, learning about the tempta-

tions that lead people away from peace into violence, examining our narra-

tives about how we describe to ourselves those who may be our potential

enemies, learning to engage in practices of peace (especially for children

and adolescents), learning to care for the earth as a way of cultivating peace,

and making prayer for peace a prominent part of our worship: all of these

things promote peace. (§ 61)


Did theological education take cognizance of this challenge? Peace education seemed

to have been pushed to the periphery or, simply as an “implicit curriculum” or better still, a

“null curriculum to use the words of Elliot Eisner, and elaborated by Maria Harris.2 Peace

education was there but there was no intentional recognition that soul-craft is itself the core

of peace education. Consequently, peace education was never a part of seminary curriculum.

If ever it exists, it is taken as a separate department, or simply a project. Universities have

offered degrees in “peace studies” and “peace education”, but these are limited to instruction

in skills, strategies of work for peace, and acquisition of knowledge. While knowledge,

skills and strategies of work for peace are important, these must be built upon soul-craft.

The formation of a way of life that avoids harm to others is part of soul-craft, because

just peace is about one’s spirituality.

For this reason, theological education needs to take the challenge of the Ecumenical

Declaration of Just Peace, particularly peace education as soul-craft. Peace education is

about “walking the talk,” or “doing what we preach.” It is about doing no harm to one’s self,

other people and the Earth. It is making connections with our way of life with the health of

a people, of the economy, and Planet Earth.

By saying that peace education or soul-craft is a womb-to-tomb process, it is impor-

tant to see that parents are the first agent of peace or agent of unpeace that children encoun-

ter. Parents teach their children well by their spoken and unspoken languages. Then, chil-

dren learn from the church as models of peace or, as models of unpeace. Thus, parents and

churches face the challenge of embodying the theological foundations of soul-craft or peace

education in the homes and churches.

Our society is undeniably a violent one. Yet, children who grow in homes that are

conscious of soul-craft will mature into being agents of peace. The church must provide

space, encouragement and active support in this effort towards soul-craft or peace education.

The church also needs to support people who have special gifts for promoting particular

paths of peacebuilding, and take these as “gifts of the Spirit of Peace within the churches and

for the sake of the world. . . Some will have distinct capacities for accompanying victims of

violence; others, for settling disputes; still others, for caring for the earth.”(§62)

Church members – parents, church school teachers, and ministers - must engage in

self-criticism and ask themselves: How did our theology, biblical interpretation, structures,

language, actions, choices, decisions and lifestyle make our children agents of peace? Or, in

what ways did we make ourselves and our children agents of unpeace? More questions must

be asked, to prod us into soul-searching and be humble enough to acknowledge our weak-

nesses and our indirect or direct complicity with agents of unpeace and violence.

Concluding Remarks

Member-churches of the World Council of Churches are now busy reflecting on the

document and making responses to it. I wonder if the ecumenical churches in the Philippines

know anything about this document. It is heartwarming that at least, a small ecumenical


group of women are trying to study and reflect on this document. Perhaps, people are so

busy with many things, the basic concept of peace education or soul-crafting is indeed a null

curriculum, or if at best, merely an implicit curriculum.

In his December 2008 letter to the member churches, associate councils, council of

churches, Christian world communions, regional ecumenical organizations, specialized min-

istries and international ecumenical organizations, the General Secretary of the World Coun-

cil of Churches, Dr. Samuel Kobia requested these bodies to give their inputs to the Ecu-

menical Declaration on Just Peace. He reminds Christians that “[P]rimarily, our work for

an ecumenical declaration on just peace is . . . directed towards practical steps and exem-

plary practices that are being developed in our churches.” He recognizes that even in the

midst of a violent world, there are many stories of meaningful on-going peacebuilding ef-

forts that need to be told because the wider ecumenical family and the world at large do not

know about these. Indeed, it is important to share these stories of meaningful peacebuilding

works in order to inspire others to do their part. Such stories, when shared, will give people

who are in the midst of hopeless violence a glimmer of hope. You and I are called not only

to give inputs on the document, we are also called to submit to WCC the names of commit-

ted groups that contribute to the creation of peacebuilding networks for the flourishing of

life on earth as widely as possible.

In closing this piece, I would like General Secretary Samuel Kobia to speak to you

once more:

“I call on all our member churches, their ecumenical officers, theological seminar-

ies and faculties, action groups and ecumenical initiatives at all levels of the churches’

life to rally around this project. Let this be an example of our discipleship to God

who sent the Son as the Prince of Peace in our midst.” SMM

END NOTES

1 For the full text of the initial statement, please go to WCC’s website for Decade to Overcome Violence:

http://www.overcomingviolence.org/en/resources/documents/declarations-on-just-peace/drafting-group/ini-

tial-statement.html

2 Maria Harris, Fashion Me a People (Louisville, Kentucky: Westminster/John Knox Press, 1989). “Implicit

curriculum” refers to patterns, organization or procedures that frame the explicit curriculum (the inten-

tional), such as attitudes, the setting of educational activities, the presence or absence of particular groups as

children or women, etc. “Null curriculum” is a paradox because it is there but it does not exist. It refers to

areas that are left out (themes, content, a point of view, and I may add, language) and methods or proce-

dures that are not used. Implicit curriculum refers to patterns, organization or procedures that frame the

explicit curriculum (the intentional), such as attitudes, the setting of educational activities, the presence or

absence of particular groups as children or women, etc.


One of the ways in which the partner

ship of the church and the ministe

rial formation centers is concretized

is in the area of Field Education. The local

churches provide the “laboratory” where the

seminarians can observe and practice what

they learn in the classrooms, and they bring

back to the classroom what they have expe-

rienced in the field, thus, enriching the aca-

demic component of ministerial formation

and grounding it to the context and reality of

our churches. This process can be described

as an action-reflection-action continuum.

Our Field Education Program carries

this rationale for our Program.

Education for the Christian Ministry is

first and foremost the task of the Church.

God has endowed upon the church the dif-

ferent gifts of the Ministry of Jesus Christ,

such as in Ephesians 4:11-13, “...that some

should be apostles, prophets, evangelists,

pastors, teachers; to equip the saints for the

work of the ministry, for building up the body

of Christ...” The proclamation of the whole

WORD to all people, the ministry of

shepherding, reconciliation, nurturing, heal-

ing, guiding and empowerment of the people

must continue until all human beings submit

to and experience the REIGN OF GOD.

Such theological education of the

Theological Education in the Field:A Partnership of the Church and the Seminary

COMPILED BY REUEL NORMAN O. MARIGZA

Church is assisted by the accredited semi-

naries, which in turn provide basic founda-

tional academic preparation for the candi-

dates’ pastoral formation. The Church and

the seminary are partners, since we cannot

separate theological education from the to-

tal mission of the Church in the field or par-

ish. Hence, the integral field education pro-

gram, which includes weekend assignment,

summer exposures and the one-year intern-

ship, are required in the curriculum.

The Internship YearThe year-long internship is done usu-

ally before the senior year. In some cases,

however, students may request for a post-

senior year-out especially the married stu-

dents and those with some deficiencies. It

is the Conference from which the student

comes that gives the assignment, either in

the local church, circuit, cooperative parish,

church-owned or church-related institutions

that can provide the student rich experien-

tial learning. This is exposing the student to

the demanding routine of a practical other-

wise realistic personal, intellectual, spiritual/

devotional and professional fitness for church

vocation. Internship can also be the time for

the candidate for the Christian Ministry to

discover whether s/he is called to such min-


istry, and if not, may still have a chance to

change into another career after serious con-

siderations.

GOALS AND OBJECTIVES:The SUDS Internship Program has

two major goals. One has to do with de-

fined personality development in which the

student is challenged to utilize her/his full

potentials to become a mature Christian, a

responsible and effective steward of God’s

gifts and creation. This is enhanced in the

meaningful use of one’s self in a dynamic

relationship network: with God, with other

humankind, with the physical world. This

field assignment offers a variety of ways for

the students to grow into a wholesome per-

son: a child of God.

The other goal is dealing with profes-

sional growth and competence in doing the

ministry of Jesus Christ. It involves the de-

velopment of the capacity to interpret the

WORD of GOD and the Christian Faith in

order to empower the church people to be

equipped for their own witness and service

in the world of work, profession, lifestyle and

leisure. This also entails the actual practice

of developing skills in church administration,

pastoral care and counseling, education and

nurture and all others related to the strength-

ening of one’s own vocational identity.

It is therefore incumbent upon the

Church to expose the Intern into the multi-

faceted life and work of the people of God;

thereby the following objectives be realized:

A. For personal developmental tasks

1. To grow spiritually through a dy-

namic study of the Bible, books,

reading materials, and through daily

personal devotions.

2. To keep a sound mind in a sound

body as one takes good care of per-

sonal health and develop wholesome

habits.

3. To be able to develop self-discipline

and self-management.

4. To be able to develop positive atti-

tude toward work and daily routines.

5. To develop genuineness and uncon-

ditional regard towards others and

to grow in relationship with the

people and other creation of God.

6. To grow in wisdom and understand-

ing as a child of God and a respon-

sible trustee of God’s creation.

B. For vocation/professional competence:

that the intern

1. demonstrates the ability to put into

practice the things learned.

2. develops the capacity to learn from

the various experiences that the as-

signment has in store for her/him.

3. is enabled to grow in her/his voca-

tion identity as s/he takes on the fol-

lowing tasks:

a. conducting the liturgical function

as a pastor/church worker;

b. facilitating Bible studies with

church groups and families;

c. preaching the Word: and in the

teaching nurturing functions;

d. administering the affairs of the

church;

e. stimulating/implementing/moni-

toring and evaluating of church

programs together with church

officers concerned;

f. stimulating the church to de-

velop financial resourcing and

budgeting; resources develop-

ment to support the ministry;


g. pastoral care and counseling

with people at the point of their

needs;

h. network building with church

agencies for empowerment of

church people and for them to

empower the community

4. improve vocational/professional

skills to concretize the priesthood/

pastorhood of all believers.

RELATIONSHIP OF THE INTERN

A. With the School:

Definitely, the intern is a student of the

SUDS doing theological education through

full-time service in the assignment other than

the campus. However, s/he is not matricu-

lated in the University during the internship

year. The DS Faculty continues to have a

formal continuing link with the intern through

the Office of the Field Education Director.

B. With the Conference and other Church

Judicatories:

1. The church service relationship of

the Intern is by special Conference

assignment under the joint arrange-

ment of the Seminary and the Con-

ference through the Settlement or

Ministerial Formation Committee.

2. The assignment is temporary for at

least ten months coinciding a school

year.

3. Since the student belongs to a Con-

ference and Jurisdiction, these judi-

catories have responsibility over the

Intern, who in turn is expected to

recognize and respect their author-

ity.

4. Relative to the pastoral functions,

the Intern must be granted partial

license (Licentiate status) to admin-

ister the Sacraments. Such license

shall expire after the internship is

concluded.

5. The Intern is expected to cooperate,

collaborate in carrying out Church/

Conference programs as far as per-

mitted.

6. Pertinent to Conference member-

ship, the Intern must submit willingly

to disciplinary actions within the

rules of the Church or Judicatory.

7. The Intern, as nearly as possible, is

in the same relationship as any other

member of the Conference Ministe-

rial Roll, yet without violating his/her

definitive relationship with the

School.

POLICIES

1. Internship year is basically an inte-

gral part of theological education and

it should be preferably done after the

Middler year of the student’s aca-

demic preparations. It is only when

a request for a post-senior circum-

stance that the internship is deferred

to the last year of the entire course.

2. The School, through the Field Edu-

cation Director, communicates to the

Conference the names of their stu-

dents who are qualified to go on in-

ternship.

3. The Conference through the Settle-

ment or Ministerial Formation Com-

mittee, takes charge of assignment,

housing, support (material, moral)

and expected relevant matters.

4. The Head of the Church or Confer-

ence shall take charge of assigning

a supervisor-counselor in consulta-

tion with the Education or Ministe-

rial Formation Committee. The

School, through the Field Education


Office, must be notified in order to

confirm such appointment and if

possible give some kind of training

to these Supervisors.

5. The Intern must attend pre-intern-

ship seminar, mid-year processing

and post-internship evaluation and

sharing in order to satisfactorily com-

plete the Internship requirements.

6. No intern shall be assigned to his/

her home church. Only one Church

is allowable.

7. No student can go to internship if

there is any academic deficiency or

incomplete grades. At least a cu-

mulative QPA of 2.0 or more is de-

sired and required.

8. S/he must comply with all require-

ments and must obtain/send written

evaluation and certification for sat-

isfactory completion from Church,

Supervisor-counselor and from the

Conference Minister.

9. In the event of illness or any emer-

gencies, the School, through the

Field Education Office must be no-

tified, especially when the illness or

emergency constitute a big disrup-

tion to the internship assignment.

Necessary measures must be in

place for the benefit of those con-

cerned.

10. Only one summer exposure can be

deferred before a student can qualify

for a year-long internship.

11. International exposures for 3 weeks

or more can be credited towards one

summer exposure.

12. The limited license (Licentiate sta-

tus) expires as the Intern finishes the

assignment.

13. The work of the pastor/church

worker entails 6 days-a-week labor.

Monday is usually a day-off.

14. A two-week vacation after the New

Year’s Day shall be enjoyed by In-

tern. This must be communicated

earlier so that the Church activities

can be arranged properly ahead of

time.

15. Getting married during internship is

discouraged. However, one can be

allowed only upon earlier arrange-

ment with the family, church, Con-

ference and the School before in-

ternship.

The New Magna Carta for Church Work-ers and Theological Education

Among its many provisions, the newly-

approved Magna Carta for Church Workers

details the relationship of various church ju-

dicatories relative to the recruitment and

training of church workers:

Section 2. The Recruitment Process

a. As the primary locus of mission, the lo-

cal church “recruits, recommends, and

supports candidates for its varied forms

of ministry” (Constitution, Art. V, sec.

4.e.). The local church therefore,

through the Church Council, the Board

of Christian Educators and the Church-

Recognized Organizations, is respon-

sible for recruiting prospective candi-

dates in preparation for the ministry.

When done seriously, sincerely and sys-

tematically, the recruitment process may

come to prospective candidates for the

ministry as the divine “call” they have

been wanting to hear to confirm their

desire to enter into full-time ministry of

the Church.

The recruitment process starts in

consciously scouting for candidates es-

pecially from the ranks of the youth. The


ability to recruit and the availability of

recruits is greatly enhanced by how the

Christian education and nurture program

of the church has prepared and formed

members from childhood. Recruitment

is further effected by and with close co-

ordination with parents who help en-

hance the identified gifts and talents of

their children who are prospective re-

cruits for the ministry of the church. The

recruitment process intentionally empha-

sizes gender equality and gender justice.

This gender emphasis will remain a non-

negotiable feature in the recruitment of

candidates for the ministry, in ministe-

rial formation and in the ministry of the

UCCP.

b. Prospective candidates for ministerial

preparation are endorsed by the Board

of Christian Educators to the Local

Church through the Church Council.

c. The Local Church, through the Church

Council, recommends and endorses the

candidates to the Conference Ministe-

rial Formation Committee which reviews

all the requirements; 1) academic

records, 2) church endorsements, 3)

pledges of support, 4) physical exami-

nation, 5) essay on the candidates’ jour-

ney of faith and why s/he desires to pre-

pare for the ministry.

d. The Conference Ministerial Formation

Committee interviews and screens the

candidates. The screening includes hav-

ing the candidates undergo psychologi-

cal testing. Those who meet the require-

ments are recommended by the Confer-

ence Ministerial Formation Committee

to the Conference Council for approval

as ministerial formation students and

confirmed by the Conference in its an-

nual session.

e. The approved apprentices shall then pro-

ceed to the one-year Apprenticeship Pro-

gram.

Section 3. The Apprenticeship Program

The one year Apprenticeship Program

aims to offer venues to help the church dis-

cover the potentials of those who desire to

go into ministerial formation for the ministry

of the Church. The program will be con-

ducted in Local Churches designated for the

purpose. The apprenticeship centers are

expected to provide the apprentices expo-

sures to and experiences of a dynamic and

wholistic ministry. The program intention-

ally aims to have the apprentices experience

varying situations in their exposure, includ-

ing exposures to tensions and conflicts that

crop up in the local churches and in the dif-

ferent ministries of the Church as people

endeavor to journey and witness together to

the life-giving presence and transforming

love of Jesus Christ.

a. Objectives of the Program

1. Expose the apprentices to the dif-

ferent aspects and faces of the min-

istry of the Church.

2. Guide the apprentices in developing

appreciation and understanding of

the various aspects and faces of the

Church’s ministry and their roles in

these ministries.

3. Prepare and assess the apprentices

as regards their gifts, capabilities

and potentials for growth and matu-

rity in relation to the ministry of the

Church.

b. Responsibilities of the Apprenticeship

Centers

1. Provide the apprentices a wide va-

riety of support systems available in

the host local church and in the dif-

ferent ministries of the Church.


2. Organize Sponsor Families that will

host the apprentices.

3. Encourage, inspire and support the

apprentices in developing

a) Steadfast faith in Jesus Christ

and a wholistic understanding of

the ministry of the Church.

b) Regular devotional life and study

time.

c) Lively reading habit and inter-

est in a wide variety of subjects

d) Respect for cultural heritage

e) Gender sensitivity and gender

justice

f) Sense of dignity of own

personhood and of others

g) Capacity for listening and em-

pathizing

h) Compassion for the suffering

and the needy

i) Healthy and wholesome rela-

tionships

j) Stewardship of time, talents and

resources

k) Care for the environment]

l) Simple, humble, selfless and

courageous lifestyle

m) Emotional, physical, intellectual

and spiritual fitness for the life

and work of the Church

n) Recognition of personal weak-

nesses and strengths and poten-

tials for change

o) Ability and humility to recognize

and admit errors, prejudices and

biases

p) Ability to accept praise and rec-

ognition humbly and gratefully

Section 4. Support Groups and Mechanisms

for the Apprenticeship Program

a. An Apprenticeship Committee is formed

to monitor, offer guidance and counsel

and other forms of support and encour-

agement for the apprentice in close co-

ordination with the host Local Church.

b. The Apprenticeship Committee shall be

composed of the following:

1. The Pastor of the Host Local

Church

2. A Church Worker serving in the

specific ministry of the intended

apprenticeship

3. Representative of the Board of

Christian Educators of the host

Local Church

4. Representative of the Board of

Elders of the Host Local Church

c. The apprentice is presented by the Chair

of the Conference Ministerial Formation

and the Conference Minister to the Lo-

cal Church where s/he is to be assigned.

d. The Conference Ministerial Formation

Committee and the Host Local Church

of the apprentice shall to ensure ad-

equate provisions for apprenticeship and

for ministerial preparation, which may in-

clude the following:

1. Personal contributions from the

apprentice and/or his/her fam-

ily

2. Home Church of the apprentice

3. Apprenticeship Center

4. Churches within the circuit/par-

ish/district cluster of the appren-

tice

5. Conference

6. General Assembly

7. Donations


e. The Apprenticeship Committee, together

with the apprentice, plans and designs

the apprenticeship program.

f. The Apprenticeship Committee sched-

ules periodic meetings with the appren-

tice. In the meetings the apprentice sub-

mits a progress report.

g. Special meetings may be held upon re-

quest by the Apprenticeship Center and

the apprentice.

Section 5. Apprenticeship Evaluation and

Certification Procedures

a. After thorough evaluation of the appren-

tice at the end of the apprenticeship year,

the Apprenticeship Committee recom-

mends to the Conference Ministerial

Formation Committee any of the follow-

ing:

1. Approval for ministerial forma-

tion

2. Extension of apprenticeship

3. Disapproval or deferment of

candidacy

b. The approved apprentice is endorsed by

the Conference Ministerial Formation

Committee to the Conference during its

annual session.

c. The Conference certifies the approved

apprentice as ministerial student and

endorses her/him to a Ministerial For-

mation Center.

MC Section 7. Oversight and Support Sys-

tems.

a. Conference Committees on the Ministry

(By-Laws Article II, Section 8)

1. Ministerial Formation Commit-

tee. The Conference shall ap-

point upon nomination of the

Conference Minister, a Ministe-

rial Formation Committee com-

posed of three (3) active minis-

ters and two (2) lay persons who

shall have oversight of the re-

cruitment, apprenticeship and

formation of ministerial students

of the Conference. The Com-

mittee shall assist students in

their work and needs, and cer-

tify to their progress and stand-

ing to the Conference.

Section 6. Field Education in Ministerial For-

mation

a. Field Education is an integral process of

theological education. Through this pro-

gram ministerial students are enabled to

put into practice the theories and prin-

ciples learned in the classroom setting.

This educational process also helps stu-

dents develop a growing capacity to en-

gage in critical thinking, disciplined re-

flection and continuing exploration in the

many aspects of the ministry.

b. Field education emphasizes that the abil-

ity of church workers to engage in min-

istry can be greatly enhanced by engag-

ing in ministry itself and attempting at

all times to improve the quality of that

involvement.

In sum Field Education is an integra-

tive factor in ministerial preparation

where students bring their classroom

knowledge and theories into the field and

their experiences from the field into their

classroom discussions and reflections.

In the process the students grow in their

capability to articulate and verbalize their

learning while they also grow in their

ability to undertake more demanding

tasks in the field.

c. Included in the ministerial formation pro-

gram are the following phases of Field

Education:


1. Concurrent Field Education is

done by the student while on

campus. It is a week-end as-

signment that takes place within

the three (3) years of the

student’s residence in the Min-

isterial Formation Center. Ven-

ues for Concurrent Field Edu-

cation are Local Churches and

Church-Related/Owned Institu-

tions and special Church-based

projects in areas close to the

Ministerial Formation Centers.

2. Summer Field Education is done

in 2 summers, each lasting for

six (6) weeks. Areas of Sum-

mer Field Education shall in-

clude any of these ministries of

the UCCP; rural life, urban-in-

dustrial, campus, clinical pasto-

ral education, ecumenical and

community.

3. Internship shall be done by as-

signing students before their

senior year (or post-senior, on

a case-to-case basis) to a pas-

toral charge or ministerial posi-

tion for two (2) semesters within

one (1) ecclesial year. Wher-

ever they may be assigned, the

final decision for such shall rest

with the Settlement Committee

of the Conference where the in-

tern belongs.

Internship serves to test

in practice the theories, knowl-

edge and skills learned in the

classroom and also as time-off

for introspection and reexami-

nation of one’s vocational path

and.

Students who have, at

least, five years of experience

as a licentiate may have the

privilege of exemption.

d. Each Ministerial Formation Center shall

have a Field Education Director who

shall coordinate the implementation and

supervision of the Field Education Di-

rection program of the school and to-

gether with the students design a pro-

gram for reflections and assessment of

their summer work in their respective ar-

eas of exposure.

e. The Conference Ministerial Formation

Committee acting as the Field Educa-

tion Committee together with Confer-

ence Minister, in coordination with the

Ministerial Formation Center Field Edu-

cation Director, designates a Local

Church as Exposure Center that will host

regular reflections of Field Education

students facilitated by the Exposure Cen-

ter Coordinator, an ordained Church

Worker with a master’s level Ministerial

Formation Center degree and with at

least 5 years experience as Church

Worker.

f. Concurrent Field Education students

meet monthly with the Exposure Center

Coordinator. Shared reflections will be

the subject of further discussions in the

Ministerial Formation Centers with the

Field Education Director.

g. Interns shall meet quarterly with their

Field Education Director for reflection,

assessment and supplemental seminars.

It is advisable and strongly suggested

that the Conference assign a mentor-

counselor from among the nearest and

accessible ordained or diaconal minis-

ters to care for the intern.

Section 7. Over-all Supervision of the Field

Education Programs

a. The over-all supervision of the Field


Education Programs is coordinated by

the UCCP Office of the Clergy.

Section 8. Summer Field Education Program

Process

a. Interview of students by the Ministerial

Formation Center Field Education Direc-

tor.

b. Communication by the Field Education

Director of the MFC to the Office of the

Clergy, UCCP National Office and to the

Conference where such students belong,

on students going into summer exposure.

Exposure Centers are furnished copies

of the letter.

c. Summer exposure students are informed

of the orientation programs and actual

schedules arranged by the Exposure

Centers for summer exposure students.

d. As far as practicable, exposurees must

be given time to attend their Conference

Annual Sessions, ministerial students

having been classified as voting mem-

bers of the CAS with usual standing poli-

cies that they should be present before

any action is taken on their behalf. Such

attendance to CAS shall be counted as

part of the exposure proper.

e. Daily logbook of participants include re-

cording of experiences/activities and

theological reflections.

f. Periodic visits to students by Ministerial

Formation Center Field Education Direc-

tor.

g. Report-Writing by participants at the

close of the exposure program with cop-

ies furnished to the Ministerial Forma-

tion Center Field Education Director,

Exposure Center Coordinator, and the

Office of the Ministry, UCCP.

h. Evaluation and group reflection of the

summer exposure participants with the

Field Education Directors of the Minis-

terial Formation Centers and Exposure

Center Coordinators facilitated by the

Office of the Ministry, UCCP. SMM


Walk The Talk:Worship That Does The Messianic Reign

by Karl James Villarmea

In my previous article The Meeting on the Eighth Day: Towards a

Liturgy of Liberation, I offered a theological reflection on the way in which

we could think and reinvent our worship—which I call as the meeting on

the eighth day—that could make us more faithful, as followers of Jesus, to

his mission. In my own estimation, the urgency of such consideration is

particularly important in light of the recent ‘fad’ among our local congrega-

tions and pastors alike who embrace liturgical practices in order to accom-

modate church’s “concerns”—from making it more entertaining to increas-

ing membership—without much reflection whether this could make the

community as visible signs of the reign of justice, generosity and joy or

purveyors of indifference, apathy and injustice. Using historical and bibli-

cal accounts and the ordo of Christian worship, I have provisionally offered

ways in which to construct and enact a liturgy of liberation that contributes

and ushers in the reign of God in our midst, in the here and now.

Here, I would like to reflect on some theoretical resources that could

be appropriated for such a project. To substantiate this further, I will show

exactly how these resources could provide us theoretically concrete ground

to think about the project and why it is important today to not only preach

the good news but also to enact it every Sunday. As a constructive sugges-

tion, I will show at the end what we could do to perhaps walk our talk.

On the issue: idea over practice/word over flesh

There seems to be a kernel of truth in the common observation that we, Protestants, are

obsessed with words: not only that we put much value in our preaching but we also

value less the importance of our action especially those done in the sanctuary during

worship service. Although our faith tradition, as we claim, is one that helps build the king-

dom of God in our midst, one could really wonder how we exactly live this out in our

communal life together (today, this happens especially every Sunday). From my conversa-

tions with seminarians and colleagues in the ministry, I can sense that there is clearly a bias


for ideas over practice. Pastoral theology and liturgical study is less loved compared to

systematic theology and biblical studies, for example.

In the history of Western thought, such dualism of ideas and practice could be traced

in the works of, and the thinking of Plato. Attributed as the figure in the tradition of such

dualism of mind (ideas) and body (practice), Plato developed the notion that the mind is

superior to the body. In a very fascinating way, this was carried on, in different expressions

and various articulations, by Western thinkers, from Augustine to Kant, Hegel to Descartes

and Marx to Bourdieu. With the way we prioritize things in our faith communities, it seems

to me that we are deeply influenced by this Platonian tradition, for good and bad. Thus I

think, and not without good reason, that we must remind ourselves yet again that in our

Christian tradition, this dualism is challenged by Incarnation: the becoming of God into

man, the self-emptying of the Transcendence into the Immanence. As an aside: not only that

this became a scandal to the Greco-Roman civilization, but also one that continues to haunt

humanity in general: the opting out of God to what is visible and material—which is unques-

tionably the transcendental political act of our God.

Indeed this is a circuitous way of saying that there seems to be an urgent need for us

to reconsider yet again the centrality of the material and concrete—that is, of and for the

flesh—in our faith tradition if we are to continue our faithful witness to this in-breaking and

unfolding of this reality that is ushered in the incarnation of God in Jesus Christ. I believe

this is the task of our times.

It is in this context that I situate and continue to ask and pursue the question of what

it means, or to be more precise, on what we could do in order to enact the messianic reign,

incarnate in us, in our life together as faithful witness and agents. Questions that pertain to

what we could do in concrete and practical sense. One venue for this for us to consider, I

believe, is our liturgical practice when we meet on the eighth day.

My claim here is simply this: what happens in worship tells more about who we are,

to whose we are, and what we are for—more than what our statement of faith could faith-

fully express. This is a point that I have briefly alluded to in my previous article. In this

reflection, I will offer theoretical grounds to substantiate it further, and to help us imagine

and ground our thinking in constructing a liturgy of liberation; and to illustrate, as a conclu-

sion, how this could be done and show its direct relevance to our task.

On materiality of beliefs, embodied practice and performativity: Considering Althusser,

Bourdieu and Butler

In Ideology and Ideological State Apparatuses, Louis Althusser made an important

contribution to the way in which we think about ideology (transposed here simply as ideas).

Contrary to an intellectual tradition that simply attributes ideology as false consciousness; he

claims that ideology is concrete and material. As such, ideological beliefs are not simply in

people’s mind but also is embedded and embodied in social institutions. In this seminal

work, he argues that these ideological beliefs come into being particularly in its material


expressions in institutions, i.e., churches and universities.1 These ideological apparatuses

become a system that reproduces the condition of production. As product of social arrange-

ments shaped by the principles of production, these institutions support, if not fortify, the

ruling (normative and regulative) ideologies of the society. A good contemporary example

of this is how our contemporary universities functions within the capitalist system: a univer-

sity produces graduates who support and sustain the network and mechanism of global

capitalist production—say, workers and managers of factories. Except only on occasional

basis, universities produce ideas that maintain the status quo, especially in preserving the

class that configures and determines the relations of the means of production of the society.

Indeed for Althusser, ideas produce or are made manifest in material forms, i.e. in institu-

tions that produce the mode of reproduction of such ideas.

In Logic of Practice, Pierre Bourdieu gave a powerful sociological account on how

ideas and values are not only in institutions but are also and actually embodied in practice

and actions of people.2 For sure, this is a development from Althusser’s work: ideas and

values do not only materially come into expressions in institutions, but also, and actually, in

everyday practice of bodies, that is, of people. In his influential ethnographic study of Kabyle

community in Algeria, he showed how ideas and values are embodied in practice, not in an

abstract manner; say,only through theoretical connection between ideas and practices. Rather

he demonstrated in this study that it is both constituted and embodied in bodily practice and

movements. In his theoretical formulation, the way we move our bodies are shaped and

influenced by ideas embedded in our bodies as habitus, and in return, these bodily move-

ments and practices configure the symbolic order (that is, simply put, the realm of ideas that

supplement or shape the organizing principle of the real world). In this cycle of co-configu-

ration and constitution of the symbolic and the real world, ideas and values—or the habitus,

as Bourdieu call it, embedded in the bodies—are shaped and formed in the material world,

that is, in the practice and movement of concrete bodies.

What Bourdieu did not emphasize, however, is on the way in which the habitus is

formed through performativity on the basis of interpellation (in a thoroughly Althusserian

sense). Judith Butler gave theoretical account on this gap.3 A professor at Berkeley and one

of the key figures in postmodern feminism and queer theory, she built on what Althusser has

theoretically opened up and Bourdieu developed. In Butler’s formulation, the practice or

iteration is already and necessarily an effect of social and institutional interpellation (a lin-

guistic performativity) and such reproduce the very phenomenon that makes it culturally

intelligible. The habitus embodied in the practice and embedded in the body, in other words,

is a contingent product of material and historical conditions, of particular time and space;

and is self-reproducing and a reproductive principle of the condition of production. In a sort

of re-articulation of Althusserian theory, she placed back the central role of social institu-

tions in the way in which ideas and practice are formed and configured in social reality and

how the bodies and practices are produced through reiterative power of discourse/interpella-

tion. In so doing, she fills in the gap in the theories of Bourdieu and Althusser.


Although this brief theoretical excursion—for sure—is not enough to give a full ac-

count of their theoretical formulations, what I hope to show is how materiality of beliefs,

embodied practice and performativity could give us a basis of thinking on the importance of

worship as action or reiteration of remembrance and enactment of the story that sustains and

endows life and meaning to our identity as Christians:4 how practice/reiterative actions

shape social configuration and could enact social reality. Moreover, this could also remind

us of the importance of the role of the institution (church) in forming such reality, especially

the interpellating character of the institution—but since this deserves more attention and

particular focus, this should be set aside for another paper.

Let me offer a caveat however. Theories like doctrines are travel compass; they tell us

where we could go, the directions where we could possibly continue our journey. They

could help us navigate and steer away from dangers, and help us find our way to our desti-

nation. But they could not bring us to the-there. It is only us that could make ourselves

arrive—not them.

As a way, therefore, to proceed, using the theoretical insights that I have laid out

above, let me offer concrete reflections and proposals on how we could make our meeting on

the eighth day reiterative and expressive of our faith-commitments, in a more material and

concrete way.

The word made flesh: re-thinking worship

If there is one thing that we could learn (or perhaps to be more accurate, that we are

reminded about) from these thinkers, it is that—to put it in theological term—the new reality

that God in Christ Jesus enacts, of justice, mercy, generosity and joy are not only ideas, but

they incarnate among us: not in the other-world, but in this-world. And they are in us—

embodied and embedded. Thus, and for our purposes here, it is important for us to think and

consider what we do as its embodiments when we gather on the eighth day. Have we been

embodiment of this incarnation? Are we reiterating those that which that sustain life and

enable the new reality?

So we must ask yet again: every Sunday, in what way have we embodied, or, reiter-

ated/reiterating, the messianic reign in the way we welcome one another? When we cel-

ebrate the Lord’s Supper? In the way we ask and give forgiveness to one another? When we

pass to one another the peace of Christ given to us?

It is in this context that we could perhaps think about some of the implications of this

reflection on its direct relation to our worship practice. In our attempt to emphasize words

over deed, I ask rhetorically: have we not failed to incarnate what has been ushered to us in

the life and ministry of Jesus? When we gather every Sunday, is it not that only very seldom

we think that the way we arrange ourselves in the sanctuary, the way we perform and sing

our hymns, recite prayers, and hold one another are the ways in which the messianic is and

could be in our midst?

I believe what the aforementioned thinkers provoke us to think about is that the word


is made flesh in us—interestingly enough they do not suggest something new, rather in my

own estimation, only reminded us about the core character of our faith. They offer us some-

thing to think about how “the word is made flesh”, and thus, how this could especially

embody in our practice, and most especially in our gathering on the eighth day. The time to

come together to sing, praise, pray, confess, bless, listen, eat and welcome one another could

become the time when the messianic reign becomes a concrete reality for us and for the

others: a time that could unleash a potentiality into an actuality, from promise into reality,

from hope into real-hope.

As a community that pledges loyalty to such messianic reign, we must then reconsider

and reenact our meeting on the eighth to make it one that embodies and enacts such reign.

(Re)enacting Worship

Given the limited space here, I could not offer a comprehensive demonstration and

illustration on what worship could be like if we take into account the theoretical insights that

I have discussed above. What I will provide instead are a couple of thoughts (concrete

proposals) that could perhaps become a basis for liturgical renewal and making our worship

a better manifestation of the messianic reign.

Welcome. In most if not all churches today, it is a very common practice that the

elders or few assigned person or even the pastor will greet and welcome the worshipper

upon entering the sanctuary. In some setting, the greeters are even dressed in beautiful and

tailored uniforms.

In the first instance, there seems to be nothing wrong with this practice until we

compare it to that in theatres and auditoriums, say like the Luce Auditorium of Silliman

University. Like in theaters and auditoriums, the ways we welcome members seem like to

suggest that our worship is like a show. It is as if we are saying, “please enjoy the show” (the

sermon, the songs, the choir, the prayers)—of course we only color it with the so-called god-

language. We give them the order of worship (the program of the show) and lead them to

their seats. Whether this happens in big or small churches, we seem to just look like a poor

copycat. Ushers at Luce, for example, are often, if not always, more welcoming and warm

than the ushers in our churches; and they are more conversant with the proper etiquette and

protocols and house rules than we are.

Could we not welcome one another, that is, everybody welcomes everybody? If we

are indeed a manifestation and signs of the messianic reign in our midst, is it not the case that

whatever and however we do our welcome signifies and tells us who we really are and to

whom we are for?

Simply said, the task of welcome is the task of the whole church, and we welcome

everybody without any condition. It is not the kind of welcome that is perpetuated by those

who, unfortunately, claim they are also faithful Christians. They welcome the sinners but not

the sins. How can that be a part of the messianic welcome! Our welcome should be like a

messianic welcome, that is, a welcome that welcomes everybody without condition. The


embrace is in its totality. And unlike auditoriums and concert halls, in the sanctuary of our

church, the only etiquette we have is respect and responsibility with one another. It is not

about the dress or the jewelry, but the warmth and openness to others. It is not about the

social status or categories of the individual or group, but the kind of commitment and dedi-

cation they have for the messianic mission —that we welcome one another. These are the

bases of our welcome.

Perhaps we could also ask: in our gathering every Sunday, have we also wel-

comed those whom the messiah had welcomed—the strangers and the vulnerable—

into our community? Our invitation and welcome are not necessarily to make them

members of our community. Rather it is to let them experience what we witness and

proclaim. And to teach us what it means to be part of the mission of the messiah and

to enact it. Perhaps here we could also learn something from Jacques Derrida; in

Hospitality, he writes that perhaps only those who experienced homelessness could

offer and provide true hospitality.

Lord’s Supper. This is the part that I really feel that we could do more to become

better representatives and manifestations of the messianic reign that we yearn to come.

In our practice, most of our churches do this part of the worship once every

month, usually every first Sunday. And it is without failure that one could notice

that most churches use little pieces of bread or communion wafers and small cups of

grape juice or red wine. Common practice is to either line up in the center aisle to

receive the elements or wait in the pews while the elders distribute the communion

elements. At least since childhood, this has been the sight every first Sunday in the

churches where my parents were assigned.

For the intent of this paper, I would like to invite us to reconsider this practice not

only from a liturgical point of view but also from a more theological and practical concern.

If indeed this is the Lord’s Supper, as we claim it to be, isn’t this supposed to be therefore a

meal that satisfies not only the doctrinal understanding, but also, more importantly, a meal

that satisfies the hunger and thirst, provide companionship and assurance, and assure us of

forgiveness and mercy?

To give us a biblical story to sort of concretize this abstract description of

what the Lord Supper is and could be, let me recall a passage in the gospel of Mark.

Here we found one of the most powerful and moving accounts of the Lord’s Supper,

that is, a supper that enacts what Jesus meant when he reminded his disciples to

remember him. In the feeding of the four thousand: through the sharing of food with

one another, by not abandoning one another at the dessert, by sitting together and

resting after a day’s work, Jesus and the crowd demonstrated when and how the

messianic reign is realized. For them, the messianic reign breaks in when the reality

of generosity and abundance is shared with one another; in food and in company

with one another where rest and abundance come into full manifestation—indeed,

not in the assurance that they will be all right (false sense of security), not in the


belief that Jesus will ‘save’ them from hunger and weariness (false belief), not in

self-preservation and private possession of goods (false sense of humanity). This is

the Lord’s Supper in the gospel of Mark: sharing generously what one has and giv-

ing company to each other.

Taking the hint from the basic ordo of the story, I believe we can reinvent and con-

struct our Lord’s Supper in this manner so that it could become what Jesus asked us to do

when we remember him. In our celebration and commemoration, we could invite all mem-

bers of the church to bring what they want to share with the whole congregation—this could

be some leftovers or extra or especially prepared foods for such an occasion—and we share

these with one another especially to those whom we have invited whose access to food and

drink is very limited. The point of it all is to include and welcome those whom Jesus asked

us to serve and care and to share generously what we have with one another—that is, the

integrity and faithfulness of our witness and mission. And if this is the case, then perhaps we

will not also limit how many times we enact the reality that Jesus asked us to remember and

enable.

Concluding Remarks

I offer this reflection because of my conviction that this is an important and urgent

task of our time especially for the religious leaders of our communities. Indeed our task is

not only to transform ideas but also to transform practices so that we could expect and enact

the reality which we hope and yearn for. We liberate ourselves as we liberate others—not

only our society but also our churches. Jurgen Moltmann once commented that “(w)ithout a

liberated church there can be no liberated society; without a reform of the churches there can

be no social revolution.”5 Indeed I believe that a church trapped in the realm ‘ideas’ could

not live out its external life, that is, the life for others, the life for the world, thus, it could not

participate in the messianic mission of Jesus to liberate humanity from their destructive

ways; and in liberating our society from avarice, injustice and domination.

Ritual and liturgical scholars are in agreement

that internal disposition of the worship space and

action bear significance to the meaning and under-

standing of such gathering.6 And as I have discussed

above, this meaning and understanding is not only

present in the symbolic level but in fact it is (could)

incarnate in the everyday practice of life. Thus if

what we do continually in our worship is a reality

of liberation then liberation is not anymore a com-

ing-to but in the process of our living-out—in our

worship!

And as I have hopefully clearly illustrated

here, one way to liberate our church is to liberate


the way we worship. From a doctrinaire understanding to a more creative, flowing and

dynamic recreation and retelling of our story; in the enacting and living out the word of who

we are and what we are for even in our worship service, I believe we become a liberated

church in a small but significant way. Because not only then that we witness in words, but

we incarnate them in our action. We walk our talk—and only then, I believe and as Tillich

puts it, we become a visible form of grace.7 SMM

END NOTES

1 Louis Althusser, “Ideology and Ideological State Apparatuses (Notes towards an Investigation),” in Lenin and Philosophy

and Other Essays, trans. Ben Brewster (New York: Monthly Review Press, 1971).2 Pierre Bourdieu, The Logic of Practice, trans. Richard Nice (Stanford, CA: Stanford University Press, 1990).3 Judith Butler, Gender Trouble: Feminism and Subversion and Identity (New York and London: Routledge Press, 1990),

and Bodies That Matter: On the Discursive Limits of “Sex” (New York and London: Routledge Press, 1993).4 This reflection could also benefit the works of Mircea Eliade (The Sacred and The Profane), Victor Turner (The Ritual

Process), and Theodoe W. Jennings, Jr. (On Ritual Knowledge). Due to limitation of space and theoretical scope, I must

refrain from discussing them, but their significance should be acknowledged if this work should be developed further.5 Jurgen Moltmann, God for a Secular Society: The Public Relevance of Theology (Minneapolis, MN: Fortress Press, 1999),

64.6 James White, “The Spatial Setting” in The Oxford History of Christian Worship, eds. Geoffrey Wainwright and Karen B.

Westerfield Tucker (New York: Oxford University Press, 2006), 793-816.7 Paul Tillich, “Protestantism as a Critical and Creative Principle,” in Political Expectation (New York: Harper & Row,

1971).


Living By Faith in the Midst of Crisis:The Challenge of the Christian Schools Today

(A Bible Study on the Book of Habakkuk)By Dr. Noriel C. Capulong1

I. Introduction:

Editor’s Note: Part I of two sessions of Bible study reflections on ACSCU

convention on the theme: “The Christian Schools in the Face of Challenges: Preparing

the Young for Responsible Citizenship.” On the challenges facing the Christian schools

of today and the need to understand it from a Biblical perspective - challenges that we

all face these days and reflecting on this from the perspective of the passages from

Habakkuk (1:1-13; 2:1-4; 3:17-19).

The second part will address, the need to redefine and reaffirm the mission of

the Christian schools towards the youth of our land who enter its portals in the face of

the critical challenges they are facing these days.

. This three-chapter book of Habakkuk is short enough for the purpose of

studying and reflecting, as we try to discern the word of God for guidance in the living

of these very challenging times.

II. The context and principal issues in the time of Habakkuk

The book of the prophet Habakkuk2 emerged out of a time in Israel’s history that

is filled with much distress and rising contradictions and disappointed hope, aptly

described by the prophet in 1:4 , “Destruction and violence are before me; strife and

contention arise; the law becomes slack and justice never prevails. The wicked sur-

round the righteous- therefore judgment comes forth perverted”.

The year was 609 BCE. It was a time when Judah’s best hope for a truly inde-

pendent and sovereign nation free from the domination of foreign imperial nations like

Assyria, crumbled to pieces when its much beloved king Josiah was brutally killed in a

battle against the Egyptians in the historic pass of Megiddo.3 It was a time when the

political and military power of Assyria was already spent and waning, and other and

more ambitious imperial nations, like Babylon and Egypt were racing to the scene

hoping to become the next world power to fill in the vacuum about to be created by the

impending demise of Assyria. In the clash of these giant superpowers, each one as-

serted its claim of being the more powerful by displaying its capacity for greater vio-


lence and cruelty than the other. In the process the little nation of Judah was simply

stepped upon and ended up with their beloved, very idealistic, nationalistic and God-

fearing king Josiah dead (2 Kgs. 23:29-30).4

What followed was a situation of near chaos in the internal conditions of the

nation. At first, Judah became a vassal of Egypt, then shortly thereafter, when Egypt

was defeated by Babylon, her new king, Jehoiakim, a son of the late king Josiah,

shifted his allegiance and began remitting to Babylon (Chaldea, in our text) the re-

quired tributes forcibly collected from the citizens of the land. The forcible confiscation

of the farmers’ produce and properties, to support their puppet and corrupt local govern-

ment and pay the required tribute to their colonial master Babylon, led to the further

impoverishment and deprivation of the majority of the citizens, resulting into an eco-

nomic crisis of unprecedented proportions.

The local rulers and their partners amassed wealth at the expense of the people

through confiscation and foreclosure of properties of citizens who could not afford to

pay their taxes and tributes, as well as those who could not pay their loans to the usurer.

As a result, some of these victimized people became debt slaves, some became tenants

in their own former lands, some were driven out of their homes and were reduced to

begging outside the city. A number of them however began to resort to banditry and

thievery. The social landscape became one that was filled with much economic distress,

political instability, emotional insecurity and religious anxiety.

This is where we can locate Habakkuk’s context as he opens his own book with

a series of gut level complaints to the Lord and demanding immediate answers. For

somehow, in view of what is happening, Habakkuk feels that the Lord has stopped

listening to the pleadings and cries of His people.

“O Lord, how long shall I cry for help, and you will not listen?

Or cry to you ‘Violence’, and you will not save?” (1:2)

As if everywhere he looks, Habakkuk hears and sees scenes of violence, cor-

ruption and victimization, all violations and distortions of God’s just order as revealed

in the covenant law or the Torah. Thus, he really complains to the Lord in manner rarely

heard in Israel as if making the implication that God has become insensitive to the plight

of His own people.

Why do you make me see wrong-doing and look at trouble?

Why must I look at misery? (1:3)

Why? Why does God allow his prophet to experience such miserable condition

in life? It is as if the prophet has begun to feel so helpless in the face of the apparent

collapse of the moral and spiritual foundations of the nation as defined in the law. Now

he even sees the law or the Torah being ignored (1:4) as destruction and violence reign

in this post-Josiah era. It is as if the law has become a useless instrument in the life of

the people. With the demands of the law being ignored, the perversion of justice comes


easy. There are the oppression of the weak by the strong, endless litigations and quar-

rels and deceitful dealings between persons. God’s intended order for Judah as a

covenanted, chosen people of God has become totally missing.

This is what the prophet was feeling so miserable about as he sees the growing

contradiction between what Judah was supposed to be as a covenanted, chosen people

of God, and what Judah has become.5

III. From Habakkuk to the Contemporary Philippine Context:

The problems of Judah in the time of Habakkuk are actually not much different

from the challenges we are also facing as a nation these days. We, too, are facing a lot

of contradictions in the way we live as a nation.

Our nation is supposed to be the only predominantly Christian nation in Asia.

Yet, we have to bear the stigma of being perceived as the most corrupt in Asia and one

of the most corrupt countries in the world. We are supposed to be a predominantly

Christian nation, yet we see that other non-Christian nations around us here in Asia are

becoming far more progressive, far more developed and stable, far more caring of each

other and for their own people. We are supposed to be a predominantly Christian

nation, yet we are considered as the “basket case” of Asia, having one of the highest

levels of poverty, unemployment, hunger, illiteracy, mortality rates due to poor health

services and homelessness.6

Some people would immediately point to the endemic condition of poverty as a

main problem that demands immediate attention from the government and from its

own people. But even as this is real and urgent, I would also suggest that aside from

economic poverty being experienced by the people today, the nation is actually suffer-

ing from a much more serious malady, that is the poverty of the spirit. This means a

very serious erosion of the spiritual and moral fiber of the nation. This has been the

subject of the talk of Jun Lozada last December here in Silliman University and the

source of his deep anguish to the point that he sounded like a man who has already lost

hope.

One year after courageously testifying what he knows about the notorious ZTE-

NBN scandal, nothing has come out of his own revelations. He himself had remained

jobless, income less as he and his family remained under the care, protection and

support of the nuns and priests of the La Salle community. What has he gained in his

attempt to speak the truth? Nothing, but more and more legal suits against him. But he

remained so firm in his stand. He voiced out the conviction that our people had been

robbed, in the various corruption scandals that he had personal knowledge of, not only

of billions of pesos of precious resources that could have decisively improved their

living conditions and provided a better future for them. They have been robbed of their

hopes and ability to dream. Because of this poverty of the spirit, the people also have


become impoverished of their hope and ability to dream of a better future.

The president of the Catholic Bishops Conference of the Philippines, Bishop

Angel Lagdameo, formerly assigned in Dumaguete, described the observance of Hu-

man Rights Day last December as “A Day of Shame”, owing to the long list of unre-

solved human rights violations record of the government7 . This list includes the case of

the murder of my younger brother. No one’s been arrested, no one’s been brought to

court, no one’s been convicted and put in jail for any of the more than 900 cases of extra

judicial killings and involuntary disappearances that has occurred under the present

government.

These are also days of continuing wars and conflicts between peoples and na-

tions in various parts of the world, and even in our own neighboring Mindanao, where

anyone, even innocent civilians can become targets of violent attacks and more lately,

of almost unabated kidnappings for ransom, that it may appear to have developed al-

ready as a promising cottage industry in the area.

We could actually raise the same cry as that of Habakkuk: “Destruction and

violence are before me; strife and contention arise. So the law becomes slack and

justice never prevails. The wicked surround the righteous- therefore judgment comes

forth perverted.”

We live in an age of growing hopelessness, fear and loss of the spiritual and

moral moorings of so many of our people. We live in a time of growing insecurity and

fear over what the future may bring. Headline after headline in the newspapers these

days contain almost nothing but bad news that forebode more of bad times to come.

With the global financial meltdown afflicting every major developed nation of the world,

and now beginning to spill over right into our own backyard, threatening the jobs of

thousands of our own overseas Filipino workers, we cannot but feel the growing fear

and anxiety of many families these days. Is this the end of globalization as we know it?

Does this point to the failure of capitalism the way we know it? What is missing here?

And what if we still add the almost regular occurrence now of natural calamities

that come with more devastating impact than ever before, whether it is here in our

country or in many other countries. We now have more powerful and destructive ty-

phoons, earthquakes, like the one that hit central Italy only recently, and deadlier floods

and landslide and mudslides burying entire villages, but much warmer and drier and

longer summers, and fast melting polar ice caps, rising sea levels, most of them brought

about by the unrelenting, wasteful and destructive activities of people. Are we seeing

the beginning of the end of life as we know it? Is there still hope for us as a nation in

the midst of seemingly hopeless and deteriorating conditions?

In fact, hope is fading fast in the hearts of many people these days. A mother in

my home province in Laguna, out of extreme poverty and wanting to end it all, poi-

soned her own three children before committing suicide herself. Another mother not


too long ago, so desperate over her failure to find food to appease their hunger, hanged

her own young child and then killed herself. A young school girl in Mindanao commit-

ted suicide because in the face of the poverty of her family, she found no hope of a

better future. Hope is fast fading in the hearts of millions of our people these days.

What then can we do. We need to look for answers the way Habakkuk did. We need to

look for hope or signs of hope that may come from our own dialogue with God.

IV. Habakkuk’s Dialogue with the Lord

This is precisely what Habakkuk sought to do, to search for answers to the

questions arising from the contradictions that he sees around him, to look at the only

source where the answer and where hope can be found. Habakkuk engaged the Lord in

a series of dialogues. This is how serious and deeply rooted in his faith Habakkuk was

as a prophet of God. He raised very serious questions addressed to God not because he

has begun to doubt the power of God’s providence and just rule, but because he has

considered God as a covenant partner of his own people, a listening, conversation

partner, and as a partner, one who can be engaged in a dialogue that can provide

answers and offer hope.

Habakkuk certainly knows that God rules history and reigns supreme in the life

even of other nations. He knows that God has a plan that will restore order, purpose

and meaning in all history and creation. But he sees around him the apparent collapse

of order and meaning as he witnesses the intensification of the forces of evil, espe-

cially with the arrival of the Babylonian forces which could only bring bloodshed,

death of the innocent and dread and fear of the new colonizer. So, he asks,”… why do

you look on the treacherous and are silent when the wicked swallow those more righ-

teous than they?” (1:13). How long o Lord, are you going to allow this distortion of

your will to happen? Lord, when are you going to fulfill your redemptive purpose on

the earth?

Here, Habakkuk is voicing out the dilemma that has confronted faithful people

in every age- “the dilemma of seemingly unanswered prayer for the healing of the

society.”8 Indeed, those who trust in the Lord may sometimes wonder, as Habakkuk

wonders, how God’s promises and blessings for the faithful can be realized on earth in

the face of overwhelming human sin and evil.9

Yet, Habakkuk decided he will await God’s answer to all his questions in what

is called a watchtower. This watchtower has now become a symbol of patient, eager,

faithful waiting for the Lord. We cannot force an answer from the Lord the way we

want it, when we want it, according to our own expectations, according to our own

terms. The Lord will reveal his answer to all of our questions, to all the contradictions

that we see around us, in God’s own good time, in his own appointed time, in God’s

own kairos. We can only wait in faith and in openness and readiness to receive and


embrace whatever the response from the Lord may be. “If it seems to tarry, (or seem-

ingly delayed), wait for it; it will surely come. It will not delay,” says the Lord. (2:3)

But this is not supposed to be a passive waiting, or passive resignation to the

events that are occurring, according to the very significant passage in 2:4. While wait-

ing, history goes on and events will continue to take place. There is the proud, the

arrogant, those drunk with power, those immersed in activities that only produce weeping

victims on the side. The Lord says, “their spirit is not right in them.” The Lord has

already judged this people as those who would rather live with the wrong spirit, those

who would rather live with the spirit of wickedness, destruction, oppression and ex-

ploitation. But, the Lord also says, the righteous shall live by their faith, by the ethical,

moral and spiritual tenets of their faith.

There is a big difference though between the proud and the righteous. The proud,

aside from being arrogantly drunk with power, are those who live their lives for their

own, believing and relying only on their own power and resources, assuming they can

already play god over the lives of others. They make their own life crooked or dis-

torted, away from the true intention of God. In short, they live their lives separate

from and independent of God’s will and control. The righteous, meanwhile are those

who live their lives always in humble and faithful reliance on the power and grace of

God. They live by the power and grace of God and not by their own power and abili-

ties.

They humbly acknowledge their own limitations as human but also accept the

gifts of God in their life and use them so that they may be able to live their lives fully,

so that they truly blossom and flourish and bear good fruit in due season. Most of all,

as Scriptures affirm, to be righteous means to fulfill the demands of a relationship.

Since this relationship is a relationship with God, this is to be fulfilled by “faithful-

ness”, which means trust, dependence, clinging to God not just in times of crisis, but in

every moment of our life.

V. Living by Faith in Times Like These

Living by faith in times like these therefore, is not a passive thing. It is active

waiting and living faithfully, taking on the responsibilities and duties of a true child of

God even in the face of critical challenges in our life and in our faith, opposing with all

of our spiritual and moral energies those whose spirit is not right in them, those who,

in their arrogance and greed for power, have taken on the prerogatives of the divine,

those whose wicked activities have driven them to the point of destroying life itself

and distorting the sacredness and goodness of all creation. Taking up the challenge of

those whose spirit is not right, the proud, the arrogant, those hungry for power, privi-

leges and wealth, this is living by faith, living by trust and confidence in the eventual

coming of the redemption that God has promised to those who remain faithful to the


very end.

For our God takes every human activity, every human decision seriously and

responds to them in light of God’s own goal and plan for the eventual redemption and

transformation of the whole creation. In effect, there will always be a continuing en-

counter, a dialogue in history that will always take place between God and His people,

as we respond to the challenges of our times and as God responds to our actions, to our

prayers, to our appeals for help and strength along the way. This is living “in the

meantime”. For God takes note of how we fare even at this time, not just at how we

view and believe in the end time. God takes seriously our own daily affairs, how our

faith becomes expressed in our day to day activities, duties, concerns and involve-

ments, how we place God at the very center of all of our life’s concerns.

This is why Habakkuk 2:4 has become one of the central affirmations of our

biblical faith as it summarizes what it means to live a faithful life. This teaching of

Habakkuk on righteousness and living by faith became so foundational in the develop-

ment of the apostle Paul’s interpretation of what it means to have faith in Jesus Christ

in Romans 1:17 and Gal. 3:11 as it became also one of the main theological principles

in the summary of the faith of the Protestant reformation. “The one who is righteous

will live by faith.”

VI. Poetic Summary of Habakkuk’s Faith

That is why we can talk of what Habakkuk talks about in 3:17-19. There we can

clearly see in beautiful poetry what it means to live in faith especially in a time of great

crisis. Faith always has that element of “in spite and despite of”. That is, in spite or

despite of the non-resolution of the crisis stated in chapter 1, that is, even with continu-

ation of the violence and destruction that were still raging in his community, and na-

tions still rage and devour those weaker than they, even as the arrogant and the proud

still rule in their land and the poor still suffer and the slaves still labor for nothing

(2:13), even if the whole land has become so barren and empty and was not able to

produce enough for their own sustenance and survival, still, these will not stop the

prophet from affirming and even singing this song of trust as an expression his own

faith conviction in precisely those times, as he exclaims:

Even though the fig tree does not blossom, and no fruit is on the vines;

though the produce of the olive fails, and the fields yield no food;

though the flock is cut from the fold, and there is no herd in the stalls,

yet I will rejoice in the Lord; I will exult in the God of my salvation.

God, the Lord is my strength; he makes my feet like the feet of a deer,

and he makes me tread upon the heights.10

In such challenging times, it is this kind of faith affirmation that makes the book

of Habakkuk a very valuable resource for spiritual, theological and moral renewal.


This even more becomes so important as a source of basic guidance in the religious

posture and basic ethical response we are going take towards particular burning issues

in our time, in our land, which cry for immediate and just resolution. This could be of

great help whether it is about the lingering or worsening economic crisis and the

viability of globalization as an economic policy, the crisis of our environment that is

fast deteriorating, the worsening issue of corruption in the government, the need for

genuine and lasting peace in Mindanao and the rest of the country and of course, the

need for a more relevant and responsive and effective educational system in the coun-

try and many more.

More significantly, Habakkuk provides us with a very powerful paradigm on

the faith understanding and practice we need to undertake as we respond to the chal-

lenge of our very critical times, a faith understanding that is rooted in a life of sus-

tained prayer as a means of dialogue or conversation with God. This will essentially

define who we are as individuals and as institutions. Our identity will now revolve

around the nature of our faith understanding, on the kind of identity and nature of God

that we can now discern from the testimony of the prophet and with whom we can

confess and profess a relationship of trust, dependence and faithfulness. This will also

determine our vision and mission as an institution.

VII. Conclusion

God’s own vision of a truly new world that is coming, which Habakkuk still

have to write on tablets, will then have to be our own vision, too, as institutions

devoted to the practice and promotion of this faith in this God. That vision itself has

been articulated more concretely by Jesus in his preaching on the kingdom of God, or

the reign of God reflecting and living out a truly different world where values and

relationships have become radically transformed in accordance with God’s righteous

and just will.

This is a world where the sick and those with broken lives can have the hope of

healing, where the poor can receive the good news of a better future, where the lame

can walk free of the old crutches that has enslaved them in the past, where the blind

can see out of the darkness which had kept both mind and body and soul imprisoned

for so long, and the deaf are able to hear new truths previously unheard of, where the

oppressed can experience God’s gift of true freedom and where even the oppressor,

slave owners, tax collectors, usurers and corrupt officials can experience real transfor-

mation and conversion towards the new life of reconciliation, renewal and wholeness.

(Matt. 11:2-5; Luke 4:18-19).

This is a different world where values and perspectives have become reversed,

where the first shall become the last, and where those who are last shall become first,

where those who serve the most are to be the greatest, where the lowly are to be lifted


up and where the powerful ones are to brought down from their thrones, where the

hungry will be filled with good things, while the rich are sent away empty. (Luke 1:46-

53).

In Habakkuk, God’s vision of a new world also becomes God’s mission in

dealing with nations and powers and authorities, with the proud and the arrogant and

at the same time sustaining the righteous in their life of faithfulness. God’s mission, as

it has been concretized and embodied in the life and ministry, death and resurrection of

Jesus will then have to be our mission, too, as we now live our life of faith in times of

crisis like these days. And as we become instru-

ments of God’s mission, we also become agents

of hope for a truly new world that is coming. How

is this mission to be explicated further in more

concrete acts as it was demonstrated in the life

and ministry of Jesus Christ, however, will be the

subject of our next study which will focus on Matt.

28:16-20. Truly, may we find Habakkuk and his

faith testimony a worthy response to the multi-

plicity of questions we ourselves are constantly

raising these days. Amen. SMM

END NOTES1 Presented as Bible Study for the Association of Christian Schools, Colleges and Universities National Conven-

tion, May 11-12, 2009 in Silliman University2 The origin and meaning of the name “Habakkuk” or “Habaqquk” is unclear. But it may have been derived from the

Hebrew verb habaq which means to embrace or to fold as if to designate an expression of love by means of the action

or positioning of one’s hands or arms (Theological Wordbook of the Old Testament, vol. 1, eds. R. Laird Harris, et al.

[Chicago: Moody Press, 1980]); E. A. Leslie, “Habakkuk” in The Interpreter’s Dictionary of the Bible, vol. 2, eds. G.

A. Buttrick, et al. (New York and Nashville: Abingdon Press, 1962), 503, however considers as more probable its

being derived from an Akkadian name of a plant, hambakuku.3 John Bright, A History of Israel, 2nd ed. (Philadelphia: Westminster Press, 1972), 324-325.4 Noriel C. Capulong, Reading and Hearing the Old Testament in Philippine Context, vol. 2 forthcoming publica-

tion (Quezon City: New Day Publishers, 2009), 27-29.5 Capulong, ibid., 29-31.6 Leonor Magtolis Briones, “Balancing Personal Faith with Social and Economic Justice,” unpublished article,

National College of Public Administration and Governance, University of the Philippines.7 Philippine Daily Inquirer (December 10, 2008).8 Elizabeth Achtemeier, “Nahum-Malachi”, Interpretation: A Bible Commentary for Preaching and Teaching, eds.

James L. Mays, et. al. (Atlanta: John Knox Press, 1986), 35-36.9 Ibid., 36.10 Achtemeier, ibid., 58-60.

Bibliography:

Achtemeier, Elizabeth. “Nahum-Malachi”, Interpretation: A Bible Commen-

tary for Preaching and Teaching, eds. James L. Mays, et. al. Atlanta: John Knox

Press, 1986.


Bright, John. A History of Israel, 2nd ed. Philadelphia: Westminster Press,

1972.

Briones, Leonor Magtolis. “Balancing Personal Faith with Social and Eco-

nomic Justice.” unpublished article, National College of Public Administration and

Governance, University of the Philippines.

Capulong, Noriel C. Reading and Hearing the Old Testament in Philippine

Context, vol. 2 forthcoming publication Quezon City: New Day Publishers, 2009.

Leslie, E. A. “Habakkuk,” The Interpreter’s Dictionary of the Bible. vol. 2, eds.

G. A. Buttrick, et al. New York and Nashville: Abingdon Press, 1962.

Philippine Daily Inquirer. (December 10, 2008).

Theological Wordbook of the Old Testament, vol. 1. eds. R. Laird Harris, et al.

Chicago: Moody Press, 1980.


ther of the Reformed faith, the father of the

Presbyterian polity, the father of a body of

theology associated to his name (Calvinism)

– John Calvin, born on July 10, 1509, in

Noyon, France.

Were he alive today, he would surely

protest having his name attached to a theol-

ogy he began and which his followers es-

poused and widely spread. While he was a

forceful personality, he was very self-effac-

ing and did not want to draw attention to him-

self. In fact, even before his death, Calvin

had been afraid that people may treat him in

the way he had seen the saints being vener-

ated and was anxious that this would not hap-

pen. So, in accordance with his instruction,

he was buried in a simple grave in the cem-

etery (in the year 1564). The grave was left

unmarked and no memorial built upon it (Ian

Manson, Calvin in Context, pp. 117-8)

So, why then this attention given to

him on his 500th birthday? Well, for one, we

are a living legacy to the leader of the band.

We celebrate, not to venerate the man nor

praise him but to thank God for giving us an

example of how one life, how one individual

can make a tremendous impact in his imme-

diate community and even the world. And

hopefully we may be inspired and challenged

Happy Birthday, TatayText: Hebrews 12:1

Rev. Reuel Norman O. MarigzaJuly 10, 2009 Divinity School

On the June 17 this year, the Sunday

School children of the Chapel of the

Evangel Fellowship paid tribute to

their fathers. I even received a card from a

daughter of a co-pastor whose father was out

doing his pastoral duty outside Dumaguete.

It was a very touching emotional moment es-

pecially as even older children upon the prod-

ding of some in the congregation went in front

to share their thoughts on their fathers who

were there. Many eyes were moist with gath-

ering tears, not least among them, the “astig

na mga tatays.” Though my father was not

in the congregation, I stood to pay tribute to

my father as in a few days thereafter, on June

23, he would celebrate his 80th birthday. I

said that I always thought of my father in

terms of the song, “the Leader of the Band”

– not only to our family and clan, but to the

many his life has touched, but more so to the

more than 25 young people who entered into

various ministries both in church and para-

church ministries during his 13 years as pas-

tor of the UCCP-Baguio. As I often say, in

line with the song, “My life has been a poor

attempt to imitate the man, but I am a living

legacy to the leader of the band.”

Today, we celebrate the birthday of

another father – the 500th birthday of the fa-


to continue the legacy he has begun and left

to us — calling us to be reformed and trans-

formed and to be agents of continuing refor-

mation and transformation within the church

and within the wider community outside the

church. After all, one of the battle-cries of

Calvinism is that of the church reformed and

is always reforming.

Many things can be said about Calvin

– many good things, not a few misconcep-

tions as well. Rev. Peter Wyatt, in his blog,

lists some of the “myths” concerning Calvin,

like:

Myth: Calvin ruled Geneva as a theocracy.

The truth of the matter was Calvin was

a refugee from France. In fact, the pejora-

tive title given him by those who opposed

him in Geneva was “that Frenchman.” His

actual position was chief pastor, and there

was actually a ruling Council in Geneva, run-

ning its civic and political affairs. It was

this Council that hired him in 1536 and which

fired him, yes, he was fired after two years.

But he was invited to return in 1541

It was at this time when his influence

grew. “But his direct denunciations of the

unethical behavior of the good burghers and

magistrates of Geneva sometimes resulted in

fights breaking out on the church steps. There

was even a time when he was manhandled

near his home. Political control continued to

be in the hand of the State Council.

He is at times caricatured as a stern

and grumpy old man and a killjoy, but he

was quite young when he made his mark.

He was only 26, when he wrote the first ver-

sion of “The Institute of the Christian Reli-

gion,” sa ato pa, CYFer pa lang siya. He

was only 27 when he went to Geneva. He

was only 55 when he died.

He was not very healthy and was far

from being a physically imposing figure. He

had bouts with regular migraines, his lungs

might have been affected with some form of

asthma and he suffered from bladder stones

and gout. Sometimes, he would conduct his

lectures on his bed or be carried to the meet-

ing halls (Manson).

Myth: Calvin was the spiritual father of

capitalism.

Rev Wyatt made this observation: It

was true that “Calvin was the first European

theologian to defend the lending of money

with interest. However, money was already

being lent throughout Europe at rates of 12

and 14 percent by the Christian kings of En-

gland and France. (In Geneva, the rate was

capped at five percent.) Living in the time of

transition between the middle and modern

ages, Calvin understood that a principled re-

alism needed to replace an unsustainable ide-

alism about “filthy profit.” In the turbulent

economy of 16th-century Europe, he dis-

cerned that businesses need credit to get

started and thus provide employment for

workers — among them Geneva’s many refu-

gees. Calvin defended only those interest-

bearing loans that would benefit lender and

borrower alike.”

What can we learn and emulate from

Calvin? The study material published by the

WARC and the John Knox International Re-

formed Center entitled, “The Legacy of John

Calvin: Some Actions for the Church in the

21st Century,” points to some legacies which

we can pick up for our own time and place.

I will be drawing some insights from this

study guide and adding a little reflection on


my own.

As it was in the time of Calvin, these

concerns remain to be some of the pressing

issues of our times. As we look at these

themes, and see what Calvin has done with

regards to them in his time and in his adopted

land, we are also at the same time challenged

to see and act on “what can be done by us

today, right here in our land.”

Let us focus on three areas of concern:

unity, justice and care for creation.

First on concern for unity.

In his passion for Christian unity,

Calvin once said, “I’d cross ten seas in the

cause of Christian unity.” For Calvin the

church and its unity was a central (key) con-

cern. For instance, he said, “Each time we

read the word ‘one’, let us be reminded that

it is used emphatically. Christ cannot be di-

vided. Faith cannot be divided. There are

not various baptisms, but one, which is com-

mon to all. God cannot be torn into different

parts. It cannot but be our duty to cherish

holy unity, which is so bound by many ties.

Faith and baptism, and God the Father and

Christ, ought to unite us, so as almost to be-

come one human being.” [Commentary on

the Epistle to the Ephesians]

Yet when we look at the church today,

we see divisions and fragmentation. Even

within the Reformed tradition alone. When

I attended the Consultation of United and

Uniting Churches in South Africa last year, I

discovered that some of these uniting

churches-in-process are all from the same

communion, unlike our UCCP which came

from several. To cite an example the Re-

formed Churches in South Africa were di-

vided along racial lines: the whites, the

blacks and the coloreds – all Calvinists or

Reformed but formerly apart. That is not to

say that while we became united in 1948 that

we no longer have issues of division and dis-

unity within our own church. In fact for the

last two quadrennia, this problem has taken

so much of our time, resources and energies.

In the difference of Luther and Zwingli on

the Eucharist, Calvin sought to take a middle

position, which unfortunately was not ac-

ceded to by the two. He had corresponded

to other leaders of the Reformation, even to

Luther whom he addressed as the “very ex-

cellent pastor of the Christian church … and

my much respected father.” Unfortunately,

it did not seem to reach Luther.

Can we too manifest the same passion for

Christian unity among ourselves and among

others outside our church circles?

Second, on the issue of justice.

On his sermon on Matthew 3:9-10, he

preached “. . . the rich should not be like

wild beasts to eat and gobble up the poor

and suck their blood and their substance –

but should rather help them and always look

on them with fairness . . . For otherwise they

are like murderers if they see their neighbors

wasting away and yet do not open their hands

to help them. In this, I tell you, they are

certainly like murderers.”

In another, he declared: “(A fair distribu-

tion) can become reality -

• if the rich do not greedily swallow

up whatsoever they can get together;

• if they do not rake up on every side

what belongs to others to satisfy their

greed

• if they do not gorge themselves upon

the hunger and want of the poor


• if they do not, as far as in them lies,

stifle the blessings of God

• in a word, if they do not accumulate

great heaps as their intemperance (or

their excessiveness) drives them . . .

(Commentary on the 5 Books of

Moses, Exo. 16:19)

In recent times and in keeping with

Calvin’s legacy, the Reformed tradition has

taken seriously the call for justice. It stated

that apartheid is anathema and is contrary to

God’s will and that it is a matter of faith to

reject it. More recently, the World Alliance

of Reformed Churches issued the Accra Con-

fession, which I hope can be studied in our

ethic and theology subjects. Issued in 2004,

the Accra Confession which carries a series

of ‘We Believe – Therefore we reject’ asser-

tions, “is an instrument to help Christians

articulate our understanding of God’s de-

mands in the areas of justice in the economy

and taking care of creation” (The Legacy of

Calvin, 32).

To quote in part, as a way of illustra-

tion, the Accra Confession states:

• “We believe that any economy of

the household of life, given to us

by God’s covenant to sustain life,

is accountable to God. We believe

the economy exists to serve the dig-

nity and wellbeing of people in com-

munity, within the bounds of the

sustainability of creation. We be-

lieve that human beings are called

to choose God over Mammon and

that confessing our faith is an act of

obedience.

• Therefore we reject the unregulated

accumulation of wealth and limit-

less growth that has already cost the

lives of millions and destroyed

much of God’s creation.

Lastly, on the issue of the care of creation.

John Calvin instructed his hearers then and

now: “Whoever owns a piece of land, should

harvest the fruits in such a way that the soil

does not suffer any damage. He should leave

the land to his children and children’s chil-

dren in the same state as he has received it

or even improve on it. He should enjoy the

revenue of the land in such a way that it

does not serve luxury nor become marred

or ruined by neglect. Even more, let us be

guided by a sense of responsibility and re-

spect towards all the good things God pro-

vides us with, so that everybody considers

himself for the things he owns as God’s stew-

ards. If we follow this line, nobody will

behave immoderately and destroy through

misuse what God wishes to preserve. (Com-

mentary on the 5 books of Moses, Gen. 2:15)

Today, we live with the awareness that

the resources of our planet are limited. Even

worse, it is becoming increasingly apparent

that technological and industrial develop-

ment was causing irreversible damage to the

environment. Soil, water and the atmosphere

suffer from pollution. In short, humanity

lives beyond its means (The Legacy of

Calvin, 30) – and our planet and its atmo-

sphere can no longer cope with our demands.

The way the world is going is unsus-

tainable and untenable. As the song that

Helen sang last Monday reminds us: “Re-

member the children, remember the future,

remember the children, remember Mother

Nature.”

Many more good things can be learned

from our “leader of the band.” It is my hope


that this “abregana” has whetted your appe-

tite to dig in and find out more about the

man and the impact of his life even today.

Calvin is now part of that great cloud

of witnesses cheering us on to run the race,

to continue the legacy he and the others had

begun. Calvin was not a perfect person. It

is not my intention to make him appear so.

He too had his flaws, like many of us. Even

towards the end, he acknowledges the mercy

and compassion of God for reaching to a

poor sinner like himself. Yet, God had

deemed it wise to take that solitary life to

become a force for good in both church and

society. As we celebrate Calvin’s birthday

and as we thank God for his life and his

contribution to the deepening of our faith,

let us, each one of us, offer our lives as a

fertile soil ready to receive the seed of chal-

lenge to be agents of change and transfor-

mation to the honor and praise of our living

God. Amen. SMM


A Prayer

Holy and gracious God, the season of Advent is so important to me:

It’s not just the parties and presents. Not for me!

What I look forward to each year, is your coming;

your love born again, as if never before.

But save me from thinking this is just happening to me.

Or to my family.

Or to a family of like-minded people called Christians.

Remind me that Advent is about everyone,

with or without beliefs, or presents, or baggage.

And remind me, too, that Advent is not just for individuals,

but for the world, and everything in it;

for cultures and nations and peoples;

for justice and equality;

and for enough care of the planet to make hills sing with joy.

Remind me most of all, holy and gracious God,

that Advent is about you, and your reign over all things.

Remind me of how you changed the history of the world;

and hold time and space in your hands.

Help me to see just how big this party is!

And whatever else you do, God,

Please save me from making a fool of myself

by pretending that it is my party,

or the celebration of the faithful few.

Brian Woodcock and Jan Sutch Pickard, Advent Readings from Iona, Glasgow:

Bell & Bain, 2000.

Leader: If we have worshipped you as a relic from the past, a theological

concept, a religious novelty, but not as a living God:

People: Lord, forgive us.

Leader: If we have confused your will with our understanding of it, if we have

preferred divergence to unity:

RESOURCES FOR

Advent & Christmastide



Leader: If we have heard stories of struggle, with no intention of sharing the

burden or pain:


Leader: If we have identified the misuse of power, but failed to prophesy

against it, and refused to empower the weak:


Leader: If we have sung songs in praise of your creation, while defiling the

goodness of the earth:

People: Lord, forgive us. O God, show mercy to those who have no oneelse to turn to.

Leader: The Lord says: I will bring my people back to me, I will love them with

all my heart. No longer am I angry with them. I will be to the people

like rain in a dry land. This is the promise of God.

People: Amen. Thanks be to God.

Worship resources World Conference on Mission & Evangelism (World Council

of Churches 1989). Ps. 72.6; Isa. 1.12-17; Isa.24.13-14; Hos.11.1-9

Bread of Tomorrow, Edited by Janet Morley, Cambridge, Great Britain: University

Press, 1992, pp. 23- 24

The Song Our Lives Sing

Women: O holy God, your name is the song our lives sing. We long for the

knowledge that you are with us. Help us to see you and your vast love

in our ordinary lives, because often we feel like helpless children in the

dark.

Men: O holy God, your name is the song our lives sing. We pray to see

more clearly the artificial goals that cause us pain and separate us

from you. We ask for strength to pursue honestly the genuine meaning

of your peace in this Advent season.

Women: O holy God, your name is the song our lives sing. Help us to bring your

light and peace into our lives, into this church, into this community, into

the jails, into government housing, into the hospitals, and into all the

hearts of this earth.

Men: O holy God, your name is the song our lives sing. Help us to see the

birth of Christ wherever people are searching for meaning, wherever

life is struggling to express itself, wherever hands are reaching out to


grasp other hands, wherever strong hearts whisper to the weak, “You

count,” and wherever leaders are determined to provide people with

love and equality on this earth.

Both: O holy God, your name is the song our lives sing. Amen.

By Betty Caton, Athens, Georgia USA

Sing Out New Visions: Prayers, Poems and Reflections by Women, An ecumeni-

cal collection produced in cooperation with the Justice for Women Working Group

of the National Council of the Churches of Christ in the USA, edited by Jean

Martensen, p. 77.

For Christmas

We Pray for All Children this Night

Almighty and Eternal God, we come today because of the birth of your child. Let

us come to this event as little children: innocent, wide-eyed with anticipation and

wonder and awe. Let the simplicity of the manger fill our hearts and minds as we

worship the Christ Child.

We pray for all your children: ever age, color, and nationality. We pray for your

children who are living with grief; give them comfort. We pray for your children

who are living with war; give them peace. We pray for your children who are

abused; give them strength. We pray for your children who are sick; give them

health. We pray for your children who are homeless; give them shelter. And for

your children who are lost; we pray, give them the hope of Jesus.

O God, we pray that the Spirit of Christ will be born in us. Help us to share the

gift that came to us in a manger in Bethlehem. And when we hear the question

“What child is this?” Let us respond clearly: “This is the Christ, Ruler and Savior

of my life!” We ask these things humbly in the Holy Child’s name. Amen.

By Nancy Oliver, Decatur, Georgia USA

Sing Out New Visions: Prayers, Poems and Reflections by Women, An ecumeni-

cal collection produced in cooperation with the Justice for Women Working Group

of the National Council of the Churches of Christ in the USA, edited by Jean

Martensen, p. 77.


For Christmas/Epiphany

There is dignity here – we will exalt it.

There is courage here – we will support it.

There is humanity here – we will enjoy it.

There is a universe in every child – we will share in it.

There is a voice calling through the chaos of our times;

There is a spirit moving across the waters of our world;

There is movement, a light, a promise of hope.

Let them that have eyes to see, see.

Let them that have ears to hear, hear.

But look not for Armageddon,

nor listen for a trumpet.

Behold, we bring you good tidings of great joy;

the incarnation.

By Philip Andrews, ‘The Song of the Magi,’ in Ron O’Grady and Lee Soo Jin, eds.

Suffering and Hope, Christian Conference of Asia (Singapore 1976).

Gen.1.2; Mk.4.9; Mk.8.18; Lk.2.10

Bread of Tomorrow, Edited by Janet Morley, Cambridge, Great Britain: University

Press, 1992, pp. 57-58


book review

Christianity with an Asian Face:

Asian American Theology in the MakingBy Peter C. Phan.Maryknoll, New York: Orbis Books, 2003. 253 pp.

As Richelle Go yielded to the possibility of dying, her Catholic sensibilities made

her think she would soon “meet the Lord.” She asked herself: “How will I speak

to the Lord? Will I speak in Tagalog? In Mandarin? In Fookien? In English? What

if the Lord is Spanish? All I know is ‘sí Señor’ and ‘gracías’. Is that enough so I can go to

heaven?” This is a scene from the Filipino film entitled Mano Pô,1 a movie that demon-

strates the struggle of people who are caught in between two worlds of culture, tradition,

religion, race and class.

The main character, Richelle Go, is a third generation Chinese-Filipino girl who

earns the disdain of her family for her Westernized, carefree lifestyle. She shuttles be-

tween two worlds and the contrasting traditions of her Catholic Filipina grandmother and

her Buddhist Chinese grandfather within the Filipino society that heavily bears the marks

of Western colonization.

Caught in the intersection of two cultures, religions, races, and classes, Richelle Go

has to come to terms with being “in-between,” of being “neither-this-nor-that” but also

being “both-this-and-that,” and longing to be “beyond-this-and-that” in order to live life to

the fullest. Unlike Richelle who grows up in the Third World context of the Philippines,

Peter C. Phan left the third world-ness of Vietnam for the United States in 1975 as a

refugee. Like Richelle who shares the success of her family who became part of the

Chinese business enclave in Manila, Phan also flourished in his adopted country as a

priest and became the first non-Caucasian president of the Catholic Theological Society of

America.

The experience of Asian immigrants in North America is complex because not only

are they thrown into a multicultural context, they also become part of “the system of

racial, gender, economic, and political exploitation and domination” (p. xv) of an unri-

valled empire. It is from this context and experience of “in-between-ness” that Peter C.

Phan explores theology as “both Asian and American.” As such, the experience of being

uprooted from one’s homeland, of suffering, and of “in-between-ness” is an important

resource and starting point for understanding Asian American theology.

Phan considers his effort a “modest attempt at furnishing building blocks for

constructing an Asian American theology whose contours still remain vague,” (p. xi) but

he is clear that it is an intercultural theology, one that is “forged in the cauldron of the


book review

encounter of two vastly different cultures” (p.xiv).

How does a person who is “neither-this-nor-that” but is “both-this-and-that” and

“beyond-this-and- that” speak of God and of Jesus the Christ? How does an Asian Ameri-

can person understand one’s being in relation with other human beings in order to build

communities? How can an Asian American make a difference to those who are deprived

and help them to have a decent life?

Through the collection of essays that form his book, Phan attempts to address these

issues. The book is divided into two parts. The first part discusses a theological methodol-

ogy that makes central the theme of liberation. To retrieve useful dimensions of both

Western and Asian traditions for the needs of Asian communities in North America, Phan

examines different types of liberation theologies, particularly black, Hispanic, and Asian

theologies. He suggests that an Asian American theology can make a “unique contribu-

tion” if it undertakes the triple task of mediation/negotiation of social analysis, hermeneu-

tics, and practice of liberation theologies. He especially acknowledges his indebtedness to

the Federation of the Asian Bishops’ Conference (FABC) that challenged him to embark

on the three-fold task of liberation, inter-religious dialogue, and enculturation. These

interlocking tasks are necessary to make a significant contribution to the theological

enterprise, particularly in the area of contemporary theological method and ecclesiology.

The third chapter of Part I probes into the encyclical of Pope John Paul entitled

Fides et Ratio which serves as a springboard for the discussion on the overarching theme

of enculturation in the second part of the book. Here, Phan points to the “limitations

philosophy as a tool for the enculturation of the Christian faith in Asia.” In the eight

chapters of Part II, Phan gathers together the building blocks for the construction of an

Asian American theology with special attention to the sub-themes of the kingdom of God,

Christology, the church, evangelism and catechesis. He also gathers together resources

from Asian traditions, particularly the indigenous cult of the spirits, Confucianism and

Taoism. He argues for the recovery and affirmation of the revolutionary as well as the

transcendent dimensions of Jesus’ message about the kingdom of God. Devoting more

space to the discussion on Christology, Phan examines the works of Asian theologians like

Aloysius Pieris, Lee Jung Young, Chung Hyun Kyung, and C.S. Song, and focuses on

their methodology to construct a meaningful Christology for Asians.

Phan makes a significant contribution in putting forward his Christology that draws

wisdom from the Confucianist tradition of filial piety and the religion of ancestor worship.

To him, more than being an embodiment of an immigrant par excellence, Jesus is the

Elder Brother and the paradigmatic Ancestor of superior distinction. Anticipating feminist

objections against the sexism and androcentrism of Confucianist tradition, Phan is quick

to point out that feminist perspectives could help purify the Asian traditions to make

theology truly liberating for women and men. With the understanding that ecclesiology


book review

and catechism are crucial to the direction of mission and evangelism in Asia, he draws

insights from the apostolic exhortation of Pope John Paul II called Ecclesia in Asia as well

as from the documents of the Federation of Asian Bishops Conference.

Phan explores the possibilities of new ways of being church and proposes a

catechetical approach that takes seriously the importance of enculturation. He holds up the

catechetical material produced by the Catholic Bishops’ Conference of the Philippines as a

model. The final chapter of the book includes particular emphasis on a Vietnamese Ameri-

can theology that hopes to see the dragon (Vietnam) and the eagle (U.S.) “learn to dwell

together in harmony and peace.” This theology also expresses a hope to see the emergence

of a new culture among the Asians in America that is shaped by the “dialectical fusion” of

communitarianism and individualism (p. 243) as an outcome of the meeting of the Asian

and North American cultures.

Although the essays were written on various occasions, Phan compiles his essays in

a way that projects a coherent and unified presentation. In his book, Phan also demon-

strates that weaving together multicultural traditions leads to the emergence of a beautiful

multicoloured theological fabric that enables us to feel the warmth of God’s love that

transcends religions and cultures. I stand on the premise that all theologies are partial and

are not, therefore, free from limitations. Yet, I also contend that some of these limitations

can be minimized, if not corrected. Phan should be commended for not overlooking the

category of gender in his methodology and putting it alongside the categories of race,

culture, class and ethnicity. However, bringing up the lone female voice of Chung Hyun

Kyung in this book gives me the impression that Phan uses her voice merely as a token

among those of the males. The book could have been richer if Phan had brought more

Asian feminist women’s theological voices into the conversation. It would be interesting

to see how far Asian American theology could take the purifying perspectives of Asian

feminists particularly on the subject of women’s rights over their bodies on the issue of

contraception and abortion, and on the issue of women’s ordination in the Roman Catholic

Church.

It is indeed inspiring to see Phan engage in dialogue with various types of liberation theolo-

gies in order to enrich his articulation of an Asian American theology. However, I missed the

presence of some subaltern voices within the Asian-American communities in this book. I am

frustrated to note that Phan engages with the liberation theologies only of straight people, and has

advertently left out the liberationist voices of gay and lesbian Asians and Asian-Americans. Phan

turns his gaze away from these members of the Asian American community who are marginalized

and discriminated against by their own Asian communities as well as by the dominant White North

American society. In refusing to address homophobia in the Asian and Asian-American communi-

ties, Phan refuses to acknowledge the existence and personhood of Asian-American gay men and

lesbian women.


book review

If the theological task of Asian-American theology, as Phan points out, is to reflect

on the significance of Asian-American experiences of separation, ambiguity, diversity, and

love of the stranger (xenophilia) in the midst of a xenophobic and heterosexist white

culture, then, such theology should give space to the reflection on homophobia within

Asian and Asian-American communities. One can only discern that Phan is not yet totally

free from the clasp of patriarchy that is deeply entrenched in the cultural and religious mix

from which he comes. Such “mix” certainly involves traditions that remain hesitant to

open the door to someone who is “different,” who is the “other.”

The final chapter is indeed hopeful as it envisions a “new heaven and a new earth.”

This book was written before the Obama event; but with or without Obama, I still wish to

see an Asian-American theology that takes a more vigorous approach to its prophetic task

of challenging the Eagle, Phan’s adopted country, to be accountable for its actions, not

only inside its own territory, but most especially in the Third World. The presence of

Obama in the presidency of the US, and the ominous financial melt-down in the empire

do not reduce the challenge of taming the Eagle for it to learn respect the rights of other

nations and to stop supporting corrupt governments like the one we have in the Philip-

pines.

Globalization has increased the mobility of people around the world. People move

from one region of the planet to another due to multifarious reasons – be it economic,

political, or socio-cultural. Such mobility of people has spurred the growth of

multicultural communities around the world and makes us encounter many Richelle Gos

in contexts that are similar yet also different. From his social location, Peter C. Phan puts

forth the challenge of positing an intercultural theology that speaks meaningfully to the

missionary projects that are caught in the cauldron of cultural multiplicity. For this, Phan

deserves our thanks and appreciation.

This is a revised version of the review published in Quest: An Interdisciplinary Journal of

Asian Christian Scholars, Vol. 3, number 1 (April 2004):125-128.

1 Joel Lamangan, “Mano Pô” (Manila, Philippines: Regal Studio, 2000). The Filipino tradition of taking and putting the

back of the hand of any elderly member of the family on one’s forehead is a sign of respect. It is a way of saying, “I bless

and respect you. Please bless me also.”


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