March 2009 Edition

SILLIMAN MINISTRY

MAGAZINE A Publication of The Divinity School of Silliman University Serving Protestant Ministry in the Philippines Editor: Rev. Reuel Norman O. Marigza

Issue No.82 March 2009 ISSN 00037-5276

In this Issue: E-Files ........................................................................................................................................ 2 The Dean’s Desk, Prof. Muriel Orevillo-Montenegro, Ph.D. ................................................... 3 Asian Churches’ Mission In A Changing Asian Society, Rev Robinson Radjagukguk, Ph.D. ................................ 10 Revisiting Providence, Rev. Everett Mendoza, D. Theol. ...................................................... 24 The Way to Peace…, Rev. Reuel Norman O. Marigza, M. Theol. ......................................... 26 Embodying God’s Alternative Order, Rev. Dennis T. Solon, STM .......................................... 31 Book Review: “Constants in Context: A Theology of Mission for Today”, Prof. Victor Aguilan, D.Theol. .......................................................... 34 Robinson beside the sea, Rev. Magnolia N.V. Mendoza & RNO Marigza ............................ 36 Worship Designs on Creation, Jean Cuanan-Nalam, MM ..................................................... 38 A Reflection On The Ds Koinonia Retreat, Scherlen B. Españo, BTh Senior ...................... 41 DS Koinonia News ................................................................................................................... 43 SUDS Junior students strike a pose during one of their retreats this school year. Second from left is their adviser, Rev. Magnolia Nova Mendoza.

March 2009, Silliman Ministry Magazine • 1

E-File:

Reuel Norman O. Marigza Editor-in-Chief

W

e bring the last issue for the school year 2008-2009. Doing the lead article is Dr. Robinson Radjagukguk, who has served the Divinity School for 6 years since 2003. He is finishing his sec-

ond term this school year and will soon go back to Indonesia. We had been blest by the presence of Robinson with us. We will always treasure his friendship and the times we spent with him here at the Divinity School. We wish him Godspeed as he returns home. Our Dean, Dr. Muriel Montenegro, challenges the church on its responsibility regarding theological education. Next year, there will be changes with SMM. SMM will just come out once a year in time for the Church Workers Convocation. There will be a more frequent newsletter throughout the year which can be sent through e-mails and snail mail. Also on the drawing board is an annual journal, which will be drawn out of the Lecture Series that will be conducted by the Faculty and guests of the Divinity School. Congratulations to Batch 2009. We pray for a long and fruitful ministry ahead of you. And to the Conferences, we pray that your annual sessions be a meaningful time for study, reflection and for grappling with the issues and concerns faced by our churches and the society at large. God bless!

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SMM

From the Dean’s Desk

Muriel Orevillo-Montenegro, Ph.D.

Theological Education and the Continuing Challenges in the Midst of Crisis Are we Moving towards Full Integration with the University? ne of the pressing questions students asked this semester concerns the benefit of moving towards full integration with the university. It is about the benefit of half-tuition fees subsidy if the parties involved comply with the conditionalities stipulated in the covenant. One must note however, that there are requirements for students to qualify for the subsidy and this includes the ability to attain a certain level of academic performance marked by grades beyond the average. The Divinity School made preparations towards the compliance of the agreed requirements for the full integration that will ultimately benefit the students. Silliman University, through the president, had also expressed the intention to implement the agreement this year. However, as one party does not seem ready to comply with the conditions, the full integration may not come to its fruition soonest. This led me to ask how the church

O

regards theological education. Within the United Church of Christ in the Philippines, there are people who want to put up bible schools or theological schools. The reason that is usually given was that Silliman University Divinity School is very expensive. My position on this comment is this: the church must really invest in a good theological education – or education in any field for that matter. While people-in-the-pew are ready to spend for their children to take up degrees in nursing, engineering and other fields, they tend to think that theological education should be free. It is like keeping the best part of the bread, and giving to God the crumbs. Instead of sending to seminary the best students, churches seem to settle to send those who have attitudinal and academic issues. Churches do not even support these students spiritually, morally and financially. And yet they expect so much from the Divinity School to turn out good graduates out of students whom they hardly have nurtured and prepared for seminary studies. The church should March 2009, Silliman Ministry Magazine • 3

understand that the seminary is not a rehabilitation program. It is a place where the potentials are drawn out and skills are honed. The rest depends on the capacity of the students to take on the discipline to learn the tools they can use in their work in the field. So once again I ask these questions: How does the church really look at theological education? Does it truly value theological education? Why is it that the church does not seem to take seriously the task of theological education and its entire ramifications? Let me go back to the question of the purpose of theological education and who is responsible for it. Theological Education: A Primary Responsibility of the Church When asked for definition of theology, theologians refer to Anselm of Canterbury’s definition: it is fides quaerens intellectum - “faith seeking understanding.” It is about a believer’s efforts to reflect what it means to believe in God, what and who this God is, and what God wants the believer to be and do in a specific time and space. Doing theology is making sense of this God-talk, a timely reflection on the gospel in particular contexts. By mentioning the “the gospel,” I mean the good news about the work of Jesus of Nazareth, who is regarded by his believers as Christ. The notion that Jesus reveals God means understanding that the 4 • March 2009, Silliman Ministry Magazine

life, work and teachings of Jesus point to the presence and work of God in this world. Jesus of Nazareth is like a finger pointing to God. Each one has to make sense of one’s faith and articulate that in intelligible manner in our contemporary world. Doing theology is walking with God, a constant challenge as time change because it behooves upon the believers – lay people, pastors or the clergy – “to equip the saints for the work of ministry, for building up the body of Christ, until all of us come to the unity of the faith and of the knowledge of the Son of God, to maturity, to the measure of the full stature of Christ.” (Eph. 4:1213) As a young student in Christian Education class, I learned about the intertwining task of the church: to build up the fellowship of believers (koinonia) so that such fellowship will be able to carry out its teaching ministry (didache), to enable the people to do the ministry of service (diakonia), and the ministry of mission and witness (marturia). All these works are gathered up in the work of the people through worship (leitourgia). All this is done on the basis of sound theology. From the letter to the Ephesians, we gather that theological education is a responsibility of the church – both the informal and the formal. For now, it seems that the church is contented with the informal – those that happen outside the academia, and have relegated the

formal theological education and the training of pastors to the seminaries. Historically, local churches and conferences had been expecting a dole-out kind of theological education. They expect the seminary not only to teach the students, but also give shelter, clothing and food for the student. If the Philippine government put education as its least priority, the church seems to follow suit and puts theological education as its least priority. The intolerant attitudes and narrow theological views of the many church people are signs of the lack of theological education in the church. Many Christians hold on to theological notions that are stuck in the medieval view of the world and are incapable of understanding the vastness of God’s love for all peoples of various shapes, color, gender orientation, race and ethnicity. Many church people could not even understand biblical witness of God’s bias for the poor. The United Church of Christ in the Philippines is strong in some aspects of the ministry, but holds a fragile position about theological education. It did not streamline its resources; instead, it allowed the setting up of too many seminaries that it cannot support. For more than a decade now, UCCP has not given the General Assembly scholarship for students in the seminaries. It could not respond to the need of the Divinity School for personnel who can serve as spiritual formator in the seminary. Re-

cently, through its National Council, it has acted to make official the suspension of the GA scholarship that actually has been suspended for about a decade already. In effect, it has abandoned the ministry of theological education and expected the university to sustain it. Theological Education: Quo Vadis? My conversation with a member of the faculty reminds me of programs offered by Union Theological Seminary in New York City where I got my postgraduate degrees. An interdenominational, interfaith institution, Union offers a program for students who aimed to go into parish ministry, and a program for lay people who aim to enrich their practice of their profession by taking courses in the seminary. Thus, human resource development officers of companies, doctors and lawyers, musicians, and educators among others take courses under the programs that are not necessarily girded towards the ordination track. Similarly, programs offered by seminaries attached to some Ivy League schools in the north offer possibilities of theological education both for those who want to be ordained and for those who do not. In the present system, people think that graduates of the Divinity School must become a pastor, and do not consider the other dimensions of ministry other than parish ministry. In the present system, people look at the non-ordained graduates as second class March 2009, Silliman Ministry Magazine • 5

citizens, and this is reinforced by some provisions in the constitution and bylaws of the church. This could be a possible model for Silliman University’s Divinity School. On the one hand, it can offer master of divinity programs for those who want to become pastors and are sent by their respective churches. Because

they are sent by the church, then the church must take responsibility for providing the students moral, spiritual and financial support. On the other hand, the Divinity School can offer Master of Arts in theology, biblical studies, and other fields for lay people who want to become teachers of theology, bible and other

Old Paradigm

New Paradigm

• Training for ordained ministry

• training for leaders-enablers in Christian ministry, ordained and unordained

• male dominated

• inclusive, male-female balance

• standardized, fixed curriculum

• flexible, module system curriculum

• campus and classroom based

• local church and community based

• top-down teaching process

• group teaching-learning process

• academic, intellectual and scientific orientation

• academic excellence which incorporates the dynamic praxis of doing theology

• content, knowledge approach

• methodological, skill approach

• most courses required

• most courses are elective

• doctrinal, confessional oriented

• ecumenical, interdenominational orientation

• encourage submission and loyalty to the doctrines and the traditions of the church

• encourage critical acceptance of the teaching of the church, existential reflection

• biblical-historically oriented

• biblical-contextually oriented

• metaphysical-ontological orientation

• existential-phenomenological orientation

• biblical-textual critical analyses

• socio-anthropological analyses

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fields. This could be offered to workers who want to have some knowledge in religious studies to help them in the work with the people in communities. This could be made available to people who simply want to enrich their understanding about these fields. At Union / Columbia University and in Harvard Divinity School, a combine degree in M.Div/MS Social Work or, MA Religion/MS Social work is offered. Moreover, students coming from other church denominations and other faiths would feel welcome. The university can offer them scholarships just like any other student of the university. The Divinity School could raise scholarship funds for this program. A New Paradigm of Theological Education In the early 1990s, I got hold of a monograph of the lectures of Judo Poerwowidagdo, then executive secretary of the Ecumenical Theological Education of the World Council of Churches. I used this material in teaching Christian Education. The title of such monograph was Towards the 21st Century: challenges and Opportunities for Theological Education. What Poerwowidagdo offered through this material is still very relevant for theological education today. Take for example his comparison of the old and a possible new paradigm1 (see table on the previous page).

I think the seminaries and churches should take this up. Certainly, this is not an exhaustive list, as Poerwowidagdo warned. Today, we need to wear the feminist and postcolonial lenses in reading the biblical materials in order to recognize the colonizing and enslaving texts that make us grounded and stuck in doctrines and traditions that are enslaving and detrimental to the well-being of human beings and of the earth. I can only hope for the better. The Spirit works in mysterious ways. In this light, the faculty has decided to put this concern as the theme for the next church workers’ convocation in August 2009, with the general theme “Theological Education in the Midst of Crisis”. The subsequent years will have these themes: “Nurturing and Strengthening Partnership for Theological Education”, “Church and Seminary Partnership: Broadening the Horizon of Theological Education,” and “Towards a Transformed and Transforming Theological Education in Doing God’s Mission in these Times.” Revised Program Offerings I have announced that the revised curriculum for the existing programs have been approved on April 17, 2008 by the Curriculum Committee and the Academic Council of Silliman University. We have submitted these again to the said committees to show the inteMarch 2009, Silliman Ministry Magazine • 7

gration of the suggestions. Among the features of the revision is giving academic credits to summer exposure (6 units) and the 10-month internship program (15 units). This revised curriculum will be implemented in June 2009. The new program in Master of Divinity (with majors; thesis track) will also start in June 2009, along with the Master of Theology in Mission studies. Those who come for the Master of Theology in Mission Studies are mostly recipients of scholarships from UEM. We are also identifying scholarships for those who are in the thesis track program. Scholarships will now be based on the attitudes and academic performance of students, in response to the challenge to turn out quality graduates. Unlike in the past years, students now must apply for scholarships as these are no longer treated as entitlement. A grade of 3.0 per subject is required for the new Late Breaking Good News!!!! The Silliman University Board of Trustees, upon the recommendation and active support of President Ben S. Malayang III, has concretized its support and contribution to theological education by providing 50% tuition fee discount to qualified students starting June 2009.

8 • March 2009, Silliman Ministry Magazine

M. Div. programs. In return, recipients of scholarships are required to render some number of hours of services to the school or university. These scholarships cover tuition and other academic fees only. In order to respond to the challenges of the times, the Divinity School will also be offering doctoral degree programs following the existing program of the South East Asia Graduate School of Theology (SEAGST). The Admission forms and other information could be downloaded from the Website of Silliman University. Copies of such forms were also sent to the offices of the Conference Ministers and Bishops to be made accessible to the prospective students. The application letter and other required forms for admission must be submitted to the office of the Dean of the Divinity School on or before January 30. The Graduates of 2009 There are 15 candidates for graduation this year: 5 Master of Divinity and 10 Bachelor of Theology. The Divinity School is sending those who will graduate back to the churches that endorsed them. In recent years, the members of the faculty are saddened by news about sexual misconducts, financial opportunism, corruption and other forms of abuse of power committed by the graduates of the Divinity School. The faculty can only do so much to help

the students prepare for the task they will carry out in the church or wherever God calls them with integrity. It is our ardent hope and prayer that this batch of graduates will not abuse their power. We bid the graduates to be the best they can be as witnesses and instruments of God’s righteousness, love, justice and peace. We wish them well, and pray that they are able wrestle against their own demons. Once again, let me quote again and again one of my favorite verses – one from the great commandment: “Love your God with all your heart, with all your soul, and with all your mind”

(Matt. 22:36). To the graduates, this moment is only the beginning of the ultimate test. This text challenges you not to yield to sloth, mediocrity and arrogance. Follow the way that Jesus wants you to tread, embody God’s truth, and live a life of integrity in the work God has given you. Please Contact us at: (35) 422-6002 local 540-541 [email protected] 1

Judo Poerwowidagdo, Towards the 21st Century: challenges and Opportunities for Theological Education (Geneva: World Council of Churches, 1993), 61-62.

March 2009, Silliman Ministry Magazine • 9

ASIAN CHURCHES’ MISSION IN A CHANGING ASIAN SOCIETY By Rev Robinson Radjagukguk, STM., ThM, Ph.D.

1. The Context. Let me begin by defining Asia where the Asian churches are serving. Asia is the largest continent and the most densely populated portion of the globe. Some of the largest cities in the world are found in this region. Asia contains a wide variety of cultures, religions and traditions. Asian people today have been shaped by different experiences of colonialism and post- colonialism. Christian people in Asia live in the midst of other faiths and religions. Monica J. Melanchthon rightly points out, “Asia is also the home of world religions and the challenge of religious plurality and religious fundamentalism is most felt by the churches in this region. Patriarchy still manages to suppress the voices of women and hinder their struggle for liberation. Our environment is endangered leading to more than just an ecological crisis. Marginalized communities, who depend on the land for survival and are integrally related to the environment, particularly the indigenous peoples . . . are further victimized. Asia has also become a continent with a very high incidence of violence where life has become dispensable. . . Christian churches have been accused of catering to the needs of the rich and powerful within the church rather than approximate the values of the Kingdom. Thus, we are called to participate in God’s mission in a context where the majority are so10 • March 2009, Silliman Ministry Magazine

cially oppressed, economically marginalized, politically rendered powerless and spiritually pauperized.”1 Asia is home to some of the richest people of the world and is a region where the majority of the people are living in poverty. It would be ironic and callous for the Churches of Asia to do mission without addressing the issue of poverty, economy and economic justice. Despite the news of the Asia Tiger nations and the rapid growth of China, the fact remains that people in Asia continue to die of malnutrition and even starvation. Seldom is it reported in the news that food insecurity, the oldest of humanity’s concerns, remains one of the greatest contemporary problems in Asia. Yet, the idea of “food security first” still has to gain political attention and intention in many countries in Asia, not only as a moral principle, but as a matter of interest to all. Only when people don’t have to fear for tomorrow’s food, can they meaningfully conceive of development and of establishing justice, peace, human rights, and care for creation. The world produces enough to meet the needs of all people. But, as Mahatma Gandhi has aptly pointed out decades ago, “there is sufficiency in the world for men’s need [Humans’ need], but not for men’s [humans’] greed.” It is true, as many experts and activists have pointed out, that in many cases immediate selfinterest (I prefer to call it “self-fear”) has often played decisive role in creating and accentuating food insecurity, and thus undermining people’s capacity to ensure sustainable food security in the long run. This reality call for the political will of all stakeholders to seek a more just system on food distribution and the Churches in Asia, in particular, have a strategic role to play in voicing out this imminent problem, and even to influence governments to make a visionary goal, that in the year (so and so), all people in Asia should have enough to eat. This diverse and complex reality creates a challenge for our understanding of mission (Missio Dei).2 2. Many Christians (in Asia) still understand the mission of the church as limited “to inviting persons to become Christians and preparing them for baptism.” Dr. Hope S. Antone, Joint Executive Secretary for Faith, Mission and Unity of the Christian Conference of Asia (FMU-CCA) expresses her concern about the narrow understanding of mission orientation which is “so entrenched in the minds of Asian Christians” when she writes to the participants of the Consultation-Dialogue on “Holistic Mission in the Context of Asian Plurality,” held March 24-29 March 2008 in Manila, Philippines: This mission orientation is clearly manifested in the zealous efforts of Asian Christians to follow the so-called great Commission mandate ‘to go into the world to share the gospel’ – which is simply equated with Christianizing other Asians. This is really proselytism – which is often wrongly confused with conversion, which has become a bad word in Asia, especially for Asians of March 2009, Silliman Ministry Magazine • 11

other faiths. Although often attributed to the mandate to share the good news (evangelism), upon closer analysis, proselytism springs from a desire for selfpropagation, usually of a particular church or denomination and church planting. There are also new congregations, usually with funding from outside, that avidly promote this type of mission. It is ironic that the Asian Christians who inherited this 19th century (or even older) mission orientation are now the zealous promoters of this old, traditional concept and practice of mission while many of the former foreign mission bodies have already done a re-thinking of their mission understanding and practices.3 The stories shared by different participants from different member churches of CCA during the Dialogue-Consultation revealed clearly that this narrow understanding of mission orientation is still strongly believed by many Christians in Asia.4 3. This narrow understanding of mission is no longer adequate in the present Asian context.5 The Biblical warrant for mission is no longer the so-called Great Commission (Mt 28: 18-20). The church is called to be co-worker with God in God’s mission (the Missio Dei), proclaiming and living out God’s love (Lk 4:16-21; cf., Mt 25: 3146). As David Bosch writes, “God’s self-revelation as the One who loves the world, God’s involvement in and with the world, the nature and activity of God, which embraces both the church and the world, and in which the church is privileged to participate.”6 The Vatican Council documents and more recent statements like Evangelii Nuntiandi express the concept of evangelization in broader terms: “Christians should work to bring about a change in ‘personal and collective consciences of people, their activities and ways of life, and the milieux in which they live.’”7 “Beneficiaries of the Church’s service are not exclusively, or even primarily, Church members. The Church serves all who need to hear and experience the Good News of the Kingdom of God.”8 The letter from the LWF global consultation on “Prophetic Diakonia: For the Healing of the World,” (2002) highlights the fact that diakonia is a core component of the gospel itself, and is thus central to what it means to be the church. Diakonia is not merely an option but an essential part of discipleship. All Christians are called through baptism to live out diakonia through what they do and how they live in the world. It begins as unconditional service to the neighbor in need and leads inevitably to social change and transformation.9 4. Luke 4:16-21 known as “an inaugural episode of Jesus’ ministry,”10 emphasizes the proclamation of the gospel as “the good news” and proclamation of the gospel is a 12 • March 2009, Silliman Ministry Magazine

definition of mission that occurs very often in the New Testament (Mk 16:15; 13:10; 14:9; Rom 1:1; 1:16; 1 Cor 1:17, etc).11 After reading from the book of Isaiah, Jesus says, “Today this scripture has been fulfilled in your hearing” (Lk 4:21).12 Luke strongly stresses “the immediate action of the Kingdom in contrast to future apocalyptic fireworks.”13 What was announced to the exiles returning to Jerusalem has now been turned by Luke into fulfillment in the person, words, and deed of Jesus of Nazareth. God’s salvific act was fulfilled or realized.14 Luke stresses the universality of salvation. The gospel (“the good news”) is for all people: the poor, the outcast, the least, the sick, the blind, the captive, etc.15 No one is excluded. The theme of forgiveness is constant throughout the gospel of Luke and its climax is Lk 24:47, “and that repentance and forgiveness of sins is to be proclaimed in his name to all nations, beginning from Jerusalem.” Culpepper clearly states God’s grace is never subject to the limitations and boundaries of any nation, church, group, or race. Those who would exclude others thereby exclude themselves. Human beings may be instruments of God’s grace for others, but we are never free to set limits on who may receive that grace. Throughout history, the gospel has always been more radically inclusive than any group, denomination, or church, so we continually struggle for a breadth of love and acceptance that more nearly approximates the breadth of God’s love. The paradox of the gospel, therefore, is that the unlimited grace that it offers so scandalizes us that we are unable to receive it.16 5. The Latin American Bishops Conference at Puebla (1979) and the World Missionary Conference at Melbourne (1980) “regarded the missionary preferential option for the poor as central.”17 Jesus in his life and ministry is to seek a just, sustainable and participatory society – a social order that attempts to be inclusive – and pays particular attention to those whom the world regards as the “lest of these” (Mt 25: 40; cf. Lk 7:22-23; Mt 11:5-6). Michael Amaladoss writes, “He [Jesus] sought to free people from oppressive social and personal situations. In a world in conflict, he chose the side of the poor, the powerless, the sinners, and the marginalized of his day, promising them liberation through deed and word (Luke 4:18-21). Following Jesus, our mission is to opt for the poor, and seek to transform the world, thereby ushering in God’s reign.”18 M. R. Spindler also writes, “Proclamation in word is closely linked with concrete deeds of liberation breaking through the structures of oppression and injustice that force the poor into their situation of poverty and hold them there by violence. Mission thus aims to restructure society as a whole on a global scale. It aims, that is, at the kingdom of God. It is an ambitious program, and it breaks out of the traditional separation of church and the world, church and state, and spiritual and political power.”19 March 2009, Silliman Ministry Magazine • 13

6. The issue of poverty was also one of the very important topics discussed at the plenary of the 9th General Assembly of the World Council of Churches in Porto Alegre, Brazil. It has even issued a very important document, entitled, “AGAPE: A call to love and action.” The council emphasized that a world without poverty is not only possible, but is in keeping with the grace of God.20 This document expresses the reality of the suffering, poverty and injustice facing many people of the world today, and I think it is also very true in Asia that many people are suffering the consequences of economic globalization; women, abused children who are denied their rights, those laboring under exploitative conditions, people who live at the margins of society painfully hit by poverty. And, it is important for us to know (and I hope to be committed to…) that in a form of prayer the document says, “…We call each other to respond to your love (ed. God’s love) for all people and for the earth in our own actions and in the witness and service of our churches; to work for the eradication of poverty and the unconditional cancellation of debts; to care for land, water, air – the entire web of life…” The AGAPE call invites us all to act together for transformation of economic injustice and to continue analyzing and reflecting on challenges of economic globalization and link between wealth and poverty. 7. In line with the above issue of poverty, the Christian Conference of Asia has in the past few years had a very important theme in its deliberations, discussions, seminars and celebrations, and that is fullness of life for all. Fullness of life for all has a deep theological meaning and calls for political will of the people in Asia to seriously respond to the reality of our world, not only for the sake of humanity, but also for the sake of God’s creation. All people, regardless of their religion, ethnicity, nationality, culture and ideology have the right for the fullness of life, and that the people ought to live in harmony with nature. Thus, the Churches in Asia are called to seriously address the destruction of environment, the deforestation and illegal logging, the extinction of some species of creatures because of human greed, the pollution of water, air and earth, and to work hard to find the so called, “eco-solution.” 8. “We need to develop new ways of speaking about mission that name and reject the wrongs of the past, embrace what is good, and respond in new ways to the challenges facing the Asian churches and the modern world . . . It is felt that any understanding or definition of mission that divides the community into saved/unsaved, reached/unreached and seeks to convert people into a particular understanding of the Christian faith or separated Christian and no-Christian into disparate human communities is inconsistent with the gospel message,” says Monica J. Melanchthon.21 The church is engaged in the Missio Dei, “not because it claims to know and have all the truth, but because we as the Church are part of the body of Christ, and mission is part 14 • March 2009, Silliman Ministry Magazine

of who we are.”22 The 1988 LWF Mission Document describes participation of the church in God’s mission and this theological understanding and conviction is developed further at the 8th and 9th LWF Assemblies in Curitiba (1990) and Hong Kong (1997). The LWF 10th Assembly in Winnipeg (2003), strongly emphasized this theological understanding; in its message it states, “Our participation in the mission of the Triune God involves the three interrelated dimensions, diakonia, proclamation and dialogue, which are integral parts of the mission of the church.” 23 Further the 2004 LWF document Mission in Context states, “The reason for the being of the church, as Jesus indicates, is to participate in God’s mission: ‘As the Father has sent me, I am sending you’ (John 17:21). . . Thus, mission is of the very being of the church. To be in mission is not optional for the church. Mission is constitutive of its being as the ‘one, holy, catholic, and apostolic’ church (Nicene creed).”24 The participation of the church in God’s mission must be “comprehensive and holistic.” “Mission is holistic and contextual with regard to its aim, practice, and location. Its aim encompasses the whole of creation (ecological concerns), the whole of life (social, political, economic, and cultural), and the whole human being (i.e., all people and the whole person – spiritual, mental, relational, physical, and environmental need). Its practice calls for the participation of the whole church, women and men, young and old.”25 In the church of Christ the rich and poor alike are to gather on the same basis, without distinction and certainly without favor — slaves and free, Jews and Gentiles, men and women, black, red, white, or yellow, it is to make no difference. As St. Paul says in Gal 3:28, “There is neither Jew nor Greek, there is neither slave nor free, there is neither male nor female; for you are all one in Christ Jesus” (see also, 1 Cor 12:13; cf. Col 3:11). This is not the way the church has always been, but this is the way the church ought to be. The church crosses all the boundaries that men and women erect and all natural distinctions and gathers all kinds of people, without exception, into one body. 9. In Asia, the Christian communities are small minorities, living and operating within multi-cultural and multi-religious societies. The only exceptions are the Philippines and East Timor. Many people of Asia understand Asian churches as being a “foreign import”, as “something alien.”26 This foreignness is the result, on the one hand, from the fact that the Asian churches are a product of missionary activity originating from Europe or the United States. The missionary enterprise was at its height during the colonial and imperialistic expansion of Western powers in several Asian countries during the 19th century. Some of these missionaries were rather close or even in connivance with the colonial powers. Until today churches in some Asian countries are burdened with this colonial mortgage. Dr Sungkook Park, Joint Executive SecreMarch 2009, Silliman Ministry Magazine • 15

tary, Faith, Mission and Unity of Christian Conference of Asia (FMU-CCA) and as Contact Person of The Sixth Congress of Asian Theologians (CATS VI) that will be held on 8th - 14th February 2008 at Central Philippines University (CPU) in Iloilo City, Philippines, clearly expresses the history and his understanding of the churches in Asia: “Knowing that many of the churches in Asia are children of the Western missionary movement, and many of these children are now ardent promoters of mission not only within the region but also outside Asia, the forthcoming congress will be a wide platform for Asian theologians to reflect on our understandings and practices of mission. Although Christianity was born in Asia, the church in Asia is usually seen as a ‘product’ of Western mission. Intensive missionary enterprises throughout the 16th up to the 19th century with a European brand are seen as coming via the Western route and alongside with colonialism and colonial powers . . . The attitudes of moral superiority, exclusive righteousness, monopoly of the truth, and the mere association of Christian missionary work with aggressive imperialism have rendered mission work in Asia suspect among many Asian peoples.” 27 10. Asian churches are challenged to shed their image of being “foreign implants” and to become communities which feel at home, and which are accepted by the other communities in the country as full-fledged and respected members. Asian Christians, therefore, have a special responsibility to develop new forms of living together with sisters and brothers of other religious traditions. The churches in Asia must to be humble and are being called “to prolong, to make visible, to put flesh unto this mission of Jesus in the contemporary realities in Asia.”28 Meaning, the churches in Asia are not to serve as a substitute for the mission of God. There is “no one Asia” because Asia “is not a uniform reality” and “not only in nostalgic fashion.” As Tagle writes, “When we talk of the worlds of Asia and the cultures of Asia, it is not just a nostalgic view of culture, the church must confront the fast-changing, dynamically changing cultures that define the worlds of Asia today. Today’s Asia must be taken into consideration. In and through contemporary Asian realities the saving mission of Jesus will become more alive in Asia. This means attentiveness to the worlds of Asia”29 The question is: How can we celebrate the Asian aspect of the Christian faith. 11. We do not intend to live in isolation in Asia. Asia is part of the universal, the globalized world. We need and have to maintain the two dimensions. If we are looking for new models or changing structure of Mission in a Globalized context, we must ask ourselves what leadership the simple folks of our churches exercise in the affairs of churches in Asia. To whom do we listen? This means that the churches in Asia must be an embodiment of the Asian vision and values of life, and the many issues facing the Churches in Asia are not to be treated as separate topics but as 16 • March 2009, Silliman Ministry Magazine

aspects of an integrated approach to the Churches’ mission of love and service. The 5th Plenary Assembly of the Federation of Asian Bishops Conferences (FABC) in 1990 envisioned a “new way of being church.” This new way of being Church involves a deepening of communion at all levels. “The Church in Asia will have to be a communion of communities where laity, Religious and clergy recognize and accept each other as sisters and brothers.”30 “It is a participatory Church where the gifts that the Holy Spirit gives to all the faithful – lay Religious, and cleric alike – are recognized and activated, so that the Church may be built up and its mission realized.”31 The 2004 LWF document states, “Sharing in joint/ecumenical mission ventures in different parts of the world strengthens the communion of churches. Partnership in mission expressed in commitment with one another and in the sharing of mission resources-be they spiritual, human, material, or financial- removes any sense of superiority, isolation, opportunism, and suspicion. Churches that do mission together are apt to maintain the spirit of unity, mutuality, learning, and sharing from one another and to experience the blessing of life in communion.”32 Sam Kobia, the General Secretary of WCC, convincingly affirms that “Life-centered vision will inevitably be a key component of ecumenism in the twenty-first century.”33 He refers to Konrad Raiser who had already anticipated it, “It has become ever clearer that the perspective on ‘the whole inhabited earth’, based on a traditional human-centered view of the world and of history, is still too limited. One major challenge facing the ecumenical movement is thus the need to develop a life-centered understanding of the oikoumene which embraces all of God’s creation.”34 In response to religious and ideological pluralism, Asian theologians are called to make their own contributions to a theology of religions and interreligious dialogue, by raising new questions, and finding new answers from their lived experience of religious pluralism, and their intimate knowledge of the other traditions. D. Preman Niles insists on the need to explore a new paradigm and theological basis for mission and proposes the paradigm “people of God in the midst of God’s people,” as a new way of thinking Christian mission.35 In other words, as Muriel Orevillo-Montenegro writes, “Christians do not have the monopoly of God and God’s truth. Christians in the third millennium must face this’ new missionary situation.’ This new situation demands that a new paradigm and theological basis for mission should be explored in order to redirect the course of church history and the story of mission.”36 12. In the past and still today, the Christian faith has been spread in only one culturally and historically limited form of Western Christianity. The challenge for the Asian churches is to develop a distinctive form of Asian Christian living of the gospel and of being church. This will be a wonderful contribution towards a true universality of the Christian faith in a communion of churches, living different forms of Christian March 2009, Silliman Ministry Magazine • 17

life in “unity in diversity.” So the churches in Asia must preserve and celebrate the differences among their members as part of the richness of their inheritance. Markus Barth states clearly, “No one among the saints can say he[she] is not equipped or has nothing to contribute, for everyone is given a gift and an appointment.”37 Further he writes, “The church cannot be one except when it attests to its God-given oneness by proving unity in diversity, and when it ventures to respect diversity in unity. Uniformity would be the alternative – a form of death which is recommended neither by 1 Cor 12, nor by Eph 4, nor by any other of the ecclesiastic passages of the NT.”38 The 2004 LWF document states, ”The whole church (i.e., every member) participates in mission, for mission is not the prerogative of a few professionals or a few wealthy congregations and churches . . . Mission is also the calling of the whole church, not only individuals, and thus is the responsibility of the whole household of God, the communion of the sent.”39 The complexity of the changing challenges in mission in the 21st century calls churches in the North and the South to promote partnership in mission by sharing their resources with one another; but “equal participation and sharing of responsibility” must be the basis of the partnership.40 13. The understanding of partnership in mission is strongly emphasized by the United Evangelical Mission (UEM), a Communion of churches in three continents (Europe, Africa, and Asia). The member churches of the UEM share money, and power and take decisions together, and follow a holistic and inclusive approach to mission. “The aim of the member churches of the UEM is to work together as equal partners between North-South, to strengthen and support each other in their programmes, to share responsibility and experiences with each other, to help people in situations of emergency and conflict and, thereby, to act together in bearing witness to the word of reconciliation in Jesus Christ.”41 I teach New Testament at Silliman University Divinity School in the Philippines as a UEM Co-worker, in the framework of the UEM South to South relationship. From my own personal experience, this partnership is challenging but really enriching both sides: HKBP as the sending church and the UCCP as the receiving church. This kind of partnership should be done (continued) or developed in different levels with variety of programs between the Asian Churches and the Western Churches, sharing different resources to strengthen the church in participating in and carrying out God’s mission. “Care must be taken, however, that calling cross-cultural witnesses as missionaries, co-workers, or advisers does not divide the communion into ‘sender’ and ‘receiver’ churches.”42 14. We live in a changing world but the Word is always the same. Mission can no longer be defined in one universal formula, but must be addressed in context. It is the urgent need for and responsibility of Christians to make their response to the Gospel 18 • March 2009, Silliman Ministry Magazine

or the Word of God as concrete and lively as possible. Our context influences our understanding of God and the expression of our faith. We can only speak about a theology that makes sense at a certain place and in a certain time. Therefore, the call for the Churches in Asia is to undertake serious analysis of their mission contexts, practices, and theology.43 The churches in Asia are called to stand with the victims of injustice and violence and thus expose and denounce evil powers and situations that distort and disrupt creation and dehumanize life in society. The churches (in the context of our conference: The Lutheran churches) in Asia are challenged to develop new goals and see new visions of opportunities for mission in Asia and should: (a) Revisit and reflect on (our common) vision and understanding of doing mission in Asia today. Does it embrace or address the challenges from our contextual realities? (b) Appraise and assess our understandings and appropriations of our common vision, especially in view of the challenges and realities of today’s context. What are the obstacles to our vision? How do we deal with them or overcome them? (c) Initiate ways of entering into intra and inter-faith dialogues within the region. What is the relationship between interreligious dialogue and mission? How do we view the problem of conversion—so sensitive in many Asian countries—from a theological perspective, in multi-religious Asia? (d) Initiate the cultural renewal that provides the space, opportunity, and respect for the entry of women into increasingly significant roles in the life of the church and God’s mission. The emergence of strong groups of feminist theologians is challenging the hierarchical Church to allot them room to contribute to new forms of being Church, where women have their rightful places and roles. (e) Initiate a study on the impact of modern technology and the problems of poverty and aging and their impact on mission and evangelism. How do we respond to the revolution in the communication media of radio, TV and especially of the Internet, which brings about far-reaching changes in social life, in the life of families, in the political, ideological, cultural, and religious fields? (f) Come up with action plans to incorporate and mainstream our common vision on mission in our life and work as Lutheran churches in Asia. 15. We need to seek a possible paradigm in developing partnership in doing mission in order we may have concrete initiatives at the grassroots level. We may adopt some of the thoughts that have been developed by the UEM in its partnership program, “…We are one in Christ…We are members of the one body of Christ ( 1 Cor. March 2009, Silliman Ministry Magazine • 19

12). We demonstrate this unity by our faith and our lives…”44 We should grow together in worship, learning and serving; share gifts and insights, bear witness to the Kingdom of God in striving for justice, peace and fullness of life for all. END NOTES 1 Dr. Monica J. Melanchthon, a Lutheran Old Testament scholar from Gurukul Lutheran Theological College and Research Institute, Chennai, India in her paper, “Mission in the Asian Context in the Third Millenium: Issues, Questions and Needs,” presented at Seminar on Mission, October 25-30, 2000, Kota Kinabalu, Sabah, Malaysia (unpublished), 3. She refers to George Matthew Nalunnakal, “Mission and Unity in the Context of Contemporary Challenges,” in Quest for Justice: Perspectives on Mission & Unity, 60. Further Melanchthon writes, “In the postmodern world of today, plurality has come to stay and plurality when studied from a social-political perspective will reveal that plurality is a characteristic feature of Asia. Without it, Asia has no future. . . The church needs to be in favor of plurality and should not fall victim to any monolithic conception and practice of unity in its practice of Christian mission. Promotion of plurality should become an integral part of mission and by doing so; the Christian church will become a sign of hope for the minority peoples of Asia. Embracing plurality thereby becomes an issue of justice” (4-5). See also James H. Kroeger, AsiaChurch in Mission, Exploring Ad Gentes Mission Initiatives of the Local Churches in Asia in the Vatican II Era (Quezon City, Philippines: Claretian Publications, 1999), 21, 74-75, 113-114. 2 David J. Bosch, Transforming Mission, Paradigm Shifts in Theology of Mission, American Society of Missiology Series, No 16 (Maryknoll, NY: Orbis Books, 1991), 10, distinguishes between mission (singular) and missions (plural), Mission is Missio Dei and missions (missiones ecclesiae: the missionary ventures of the church), refer to particular forms, related to specific times, places, or need, of participation in the missio Dei. Missio Dei is God’s “yes” to the world; God’s love and attention to the whole world. But missio dei is also God’s “no” to the world. What Bosh writes makes it clear as what Philip L. Wickeri, “Dialogue and Resistance: Mission in the Context of globalization,” in Celebrating Life in Asia: Selected papers from, the Second Congress of Asian Theologians, CTC Bulletin, Vol. XVI, No. 1, November 1999, p. 46, states that missio dei is concerned with “the dynamic relationship between God and the world, a relationship which anticipates the kingdom of God, and therefore a relationship within a human community in a world which is created, redeemed and sanctified by God.” 3 See also, Hope S. Antone, “Editorial,” CTC Bulletin, Bulletin of the Progaram Area on Faith, Mission and Unity [Theological Concerns] Christian Conference of Asia, Vol xxiv, Nos 1-2, AprilAugust 2008 (Chiangmai, Thailand: Wanida Press) i-ii. 4 The Lutheran world Federation is strongly against this narrow and wrong understanding as clearly stated in the 2004 LWF document, Mission in Context: Transformation, Reconciliation, Empowerment. An LWF Contribution to the Understanding and Practice of Mission, edited by Peri Rasolondraibe, as Editing Coordinator (Geneva: The Lutheran world Federation, 2004). The purpose of diaconal work of the church “is not to proselytize (to attract other Christians to one’s own denomination). In emergencies especially, the church does not use people’s vulnerability as an occasion to impose its Christians beliefs. . . .The church and individual Christians proclaim the gospel by word and bear witness to it by the way they live in every situation in their own context. . . .Proclaiming and witnessing through diakonia are inseparable as participation in God’s transforming, reconciling, and empowering mission in the world. Word without deed can be abstract and powerless, and deed without word can be mute and open for any interpretation.” (38).

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5 F. J. Verstraelen, General Editor, Missiology: An Ecumenical Introduction (Grand Rapids, Michigan: Eerdmans Publishing Company, 1995), 4. 6

David Bosch, Transforming Mission,10.

7

Tom Michel, “The Challenge on Interfaith Dialogue,” paper presented at the Second Congress of Asian Theologians (Bungalore, India, 8-15 August 1999. 8 Jeffrey G. L. Chang, S.J, Communion and Spiritual Leadership in Asia, Documenta Missionalia 33 (Roma: Editrice Pontificia Universita Greforiana, 2008), 102. 9

Mission in Context, 37.

10 Sharon H. Ronge, Luke, Westminster Bible Companion (Louisville, Ky.: Westminster John Knox Press, 1995) 67. 11

There is no one model explains everything about the church’s understanding and practice of mission. The 2004 LWF document Mission in Context, 7-8 has Luke 24:13-49 “as the model that speaks for and enlightens a hermeneutical spiral approach to mission, an approach that is reflective of interaction between contexts, theology, and practice. It is also considered to be the best model at this time, to convey the understanding of mission as accompaniment.” 12

The word “today” (Greek: semeron) is an important word for Luke. In Lk 2:11, the angel says to the shepherds, “to you is born this day in the city of David a Savior, who is the Messiah, the Lord.” In Lk 5:26 when Jesus heals a paralytic, the people were amazed and they glorified God and were filled with awe, saying, “We have seen strange things today.” To those who want to follow Jesus, Luke adds to his source the word “daily’: “If any want to become my followers, let them deny themselves and take up their cross daily and follow me” (Lk 9:23). To Zacchaeus, Jesus says, “Zacchaeus, hurry and come down; for I must stay at your house today” (Lk 19:5). Later when Zacchaeus said to Jesus that half of his possessions he will give to the poor; and if he has defrauded anyone of anything, he will pay back four times as much, then Jesus says to Zacchaeus, “Today salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to seek out and to save the lost” (Lk 19:9-10). Finally to one of the criminals who were hanged with Jesus who said, “Jesus, remember me when you come into your kingdom,” Jesus replies, “Truly I tell you, today you will be with me in Paradise” (Lk 23:43). 13

Frederick W. Danker, Jesus and the New Age. A Commentary on St. Luke’s Gospel, Completely Revised and Expanded (Philadelphia: Fortress Press, 1988), 107. 14 Joseph A. Fitzmyer, S.J., The Gospel According to Luke (I-IX), Introduction, Translation, and Notes (Garden City, NY.: Doubleday & Company, Inc., 1986), 529. 15 In Luke, the proclamation of the gospel gives a strong emphasis upon the poor: In the Magnificat, Mary praises the Lord for he has lifted up the lowly; he has filled the hungry with good things, and sent the rich away empty (Lk 1:52-53). In Lk 6:20 Jesus says, “Blessed are you who are poor, for yours is the kingdom of God.” In Lk 7:22, to John’s disciples Jesus says, “Go and tell John what you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the deaf hear, the dead are raised, the poor have good news brought to them” (see also Lk 14:13, 21; 16:20, 22; 18:22; 21:3). There is no reason to doubt the word poor (Greek: ptochos) means “the financially poor; but it will certainly include poverty of other kinds.” 16 R. Alan Culpepper, “Luke” in The New Interpreter’s Bible, Vol IX (Nashville: Abingdon Pres, 1995), 108. 17

M. R. Spindler, “The Biblical Grounding and Orientation of Mission,” in F. J. Verstraelen, Ed.,

March 2009, Silliman Ministry Magazine • 21

Missiology: An Ecumenical Introduction (Grand Rapids, Michigan: Eerdmans Publishing Company, 1995), 130. 18

Michael Amaladoss, SJ, “Mission,” in Dictionary of Third World Theologies, edited by Virginia Fabella & R. S. Sugirtharajah (Meryknoll, New York: Orbis Books, 2000), 145. 19

Spindler, “The Biblical Grounding,” 130.

20

“God, in Your Grace.” Official report of the Ninth Assembly of the World Council of Churches. Ed: Luis N. Rivera-Pagan (WCC Publications, Geneva), 208-223. 21 Melanchthon, “Mission in the Asian Context”, 2; see also The 2004 LWF document, Mission in Context, 31 states, “Competition and the idea of ‘conquest,’ as well as proselytism (attracting other Christians to one’s own denomination), jeopardize and undermine God’s mission.” 22 Ibid., 1; cf. Bp. Erme R. Camba, “Athens 2005: Mission as Healing and Reconciliation,” (Unpublished), 3 writes, “It is about time for us to understand that mission is not ours. For the church actually does not have it[s] own mission apart from the mission of God. Mission, rightly understood, is missio Dei, the mission of God . . . Missio Dei is larger than the Church.” The LWF Tenth Assembly also states in its message, “God’s mission is wider than the bounds of the church” (Mission in Context, 40). 23

Ibid., 6.

24

Ibid., 28.

25

Ibid., 36.

26

Ibid., 22, “From the sixteenth century, due to historical circumstances, mission became attached to conquest, colonialism, cultural and religious imperialism and the implantation of western Christianity across the globe.” 27 See also,George Evers, “Challenges to the Churches in Asia Today,” in eapi.admu.edu.ph/eapr006/ georgevers.htm writes, “Asian theologians are called to respond for the good of the universal Church, namely, witnessing to the mystery of God by developing new forms of a negative theology, thereby reacting and correcting a Western theology, which seems to be too confident that dogmatic concepts are capable of explaining the mystery of God. In Asia we find a widespread strong sense for the mystery and an awareness of the limitations of human language and philosophical concepts, to express the deepest reality of God-world-human person.” 28

Ibid.

29 Luis Antonino Tagle, “The Challenges of Mission in Asia,” in James H. Kroeger, Asia-Church in Mission (Quezon City, Phil.:Claretian Publications, 1999), 86. 30

Jeffrey G. L. Chang, Communion and Spiritual Leadership in Asia, 105.

31

Ibid.

32

Mission in Context, 30.

33

Sam Kobia, “New Vision and Challenges to Ecumenism in the Twenty-fist Century,” in Windows into Ecumenism, Essays in Honour of Ahn Jae Woong, introduced by D. Preman Niles (Hong Kong: Christian conference of Asia, 2005), 28. 34

Ibid.

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35 D. Preman Niles, From East and West: Rethinking Christian Mission (St. Louis Mo.: Chalice Press, 2004). 36

Muriel Orevillo-Montenegro in her review of Preman Niles’s book, From East and west: Rethinking Christian Mission, in Silliman Ministry Magazine. No. 81, December 2008: 19. 37

Markus Barth, Ephesians, The Anchor Bible, vol 34A (New York, Double Day, 1974), 452.

38

Ibid., 466. In Indonesia we have our official national slogan or motto, “Bhinneka Tunggal Ika” which is Old Javanese and is often loosely translated as ‘Unity in Diversity’ but literally it means “(Although) in pieces, yet One”. It is stated in the national symbol, Garuda Pancasila (as written on the scroll gripped by Garuda’s leg), and in the principal national constitution of Indonesia, UndangUndang Dasar Negara Republik Indonesia Tahun 1945. “Bhinneka Tunggal Ika” (en.wikipedia.org/ wiki/Bhinneka_Tunggal_Ika). Indonesia consists of thousand of islands, hundred of ethnic groups, many local languages, and several different religions. But we are united to become one Indonesian country (Negara Indonesia), we have one national language (Bahasa Indonesia), and one nation that is Bangsa Indonesia. We are one in our diversity or plurality. Unity in diversity and diversity in unity. 39

Mission in Context, 44. Earlier the document states, “Led by the Spirit and endowed with diverse gifts, the whole church is charismatic. . . A charismatic church church ues all the gifts of the spirit for mission: proclamation of the gospel, deliverance from evil powers, prayer for healing, community building service, and advocacy” (32). 40

Muriel Orevillo-Montenegro, in Silliman Ministry Magazine. No. 81, December 2008: 22, even argues that with the new paradigm in mission we need to develop “partnership with the non-human and with the Earth as a whole.” 41

http://www.vemission.org

42

Mission in Context, 45.

43

As the 2004 LWF document on Mission in Context, clearly states, “ . . .the good news can only be communicated effectively to people within their own context through language and actions which are an integral part of that context . . . Such contextual theology, in turn, promotes and feeds on the praxes of mission that interact with and transform the context. Thus, the church is challenged to embark ever anew on the journey of reexamining its changing context in light of its theology and praxes, deepening the contextualization of its theology and refocusing its praxes. As in the example of the Emmaus road, the church carries out its mission as accompaniment to people in the complexity of their contexts” (Ibid., 8). 44

“Partnership Work,” http://www.vemission.org/en/what-we-do/partnerships

March 2009, Silliman Ministry Magazine • 23

“Revisiting Providence”

Matt. 6:25-34 • by Rev. Everett Mendoza, D. Theol.

T

he fundamental task of Christian theology is to give an orderly, consistent, comprehensible and credible account of the Christian faith according to God’s revelation in Jesus Christ as attested by the Scriptures. One of the most contentious theological teachings with complex pastoral implications is about divine providence. In traditional Christian doctrine, it refers to God’s sovereign rule over all things by which God sustains and directs creation as it moves towards its final consummation according to a pre-ordained divine plan. It also means that God causes every single thing to happen in life and in the world. In its basic biblical sense, however, it is about God’s unfailing care for the well-being of every creature. In its historical development, the weight of interpretation has tilted more heavily on the side of God’s governance than on God’s care. The text from the Gospel of Matthew may serve as a corrective to this historical development and restore the original (biblical) and simple meaning of the teaching about divine providence. The Text’s Pastoral Thrust A first reading of the text easily shows its pastoral intent. It is addressed to hearers or readers who are constantly worried about daily survival: “Do not worry about your life, what you will eat or drink; or about your body, what you will wear” (6:25a). It reveals a particular kind of audience – those who are materially deprived and marginalized in society. It was not for the rich, who would not find the message of any value to their existence. For the poor, believing in God naturally involves material security and the assurance of the constancy of God’s concern for their material well-being. This is not a message for everybody but intended for those who worry about physical survival on a daily basis. The message is misunderstood and misused when it is appropriated by the exploiting segment of society to soothe the discontent of the exploited poor about their situation. The admonition not to worry is not the same as not to be angry. The more appropriate response to involuntary or enforced poverty is to feel discontented and indignant. Mere worrying or being anxious about the situation is a generalized passive reaction to an objective external threat. It makes people helpless, if not paralyzed from making positive action. Jesus’ counsel is that instead of withdrawing into passivity and helplessness, they should actively seek God’s justice – “But seek [God’s] kingdom and his righteousness!” (6:33a); for in God’s reign of justice, “all these things will be given to you.” (6:33b). God’s pastoral concern involves not only giving comfort to the troubled 24 • March 2009, Silliman Ministry Magazine

ones but also encouraging them to actively find solutions to their problems. Relief from misery, in particular the lack of life’s basic necessities, is not going to come to them delivered on a silver platter but has to be vigorously pursued. Mendicancy is incompatible with the message of God’s coming reign of justice. The poor are mistaken if they think that mere survival through alms given them by the rich is enough to be human. On the contrary, Jesus promised them abundant life. But the promise is also a challenge to obtain it by actively seeking the realization of God’s kingdom of justice. God Cares for the Needy Instead of living the day in anxiety over what to eat or wear, the people should live daily in the assurance that their daily needs are matters of great concern to God. They have learned from religion that those whom God favors he showers them with power and wealth. The priests say that those who are sorely lacking in life are like that because they exist outside God’s favored circle. God owns all the riches and powers of the world and distributes them to his favored ones. All their life they have been told that the poor don’t deserve God’s attention. Jesus spoke of a God who is different from what religions say. He said that God even feeds the birds and clothes the grass (vv. 26-30). And they are more than birds and grass. They are persons created in God’s image. God is very much concerned that people have food and clothes and access to what make a decent human life. That is to say, their daily struggle for food and clothing is not outside of faith but, on the contrary, is God’s very own work in the world. Despite what religions say, the struggle of the poor for a decent life is not less than worship in the temple in the eyes of God. Seeking justice in order to enjoy the necessities of life is also doing the will of God. God is there with people in their daily struggle for life, even closer than those who are worshipping in the temple. Divine Providence and the Poor The notion of divine providence that attributes the distribution of wealth and power in society to God’s will is an invention of the dominant and exploiting classes. They justify their despotic rule as resembling God’s sovereign will. Having great wealth understood as divine reward to the so-called Elect is a Calvinistic nonsense derived from the Reformation’s historical alliance with revolting feudal princes and an emerging bourgeoisie. This understanding ascribes to God the very characteristic of the property-owning and privileged classes of the time. It is a reading of the gospel by the wrong social classes. God’s governance over the whole creation should be seen as a function of God’s care for the needy rather than a justification for the existing order of things. God rules in order to ensure the triumph of God’s reign wherein the hunger for food and justice is fully satisfied. Divine providence means that God will see through the triumph of the cause of justice and freedom for the poor and oppressed. • March 2009, Silliman Ministry Magazine • 25

The Way to Peace… A Reflection by Rev. Reuel Norman O. Marigza

Text: Micah 4:1-5, Psalm 34:12-17 Note: This is a reflection I shared with the students, faculty and staff of the Japan Biblical and Theological Seminary, a sister seminary of the Divinity School, when we there summer last year (2008). At the anniversary of the Hiroshima Bombing, I shared the same with the students, faculty and staff of the Divinity School in a slightly edited form.

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ast Thursday, May 22, we left for Hiroshima. As I understand it, this was not part of the usual itinerary in the past, but was included upon the recommendation given by the last team that visited here. And for that we are grateful. We first proceeded to Kyoseian-House for Symbiosis in the countryside town of Miwa, an hour ride by train from Hiroshima City. The place was founded by Juntaro Arakawa and wife, Natsue, as a way of providing a “recovery room” as it were, for people in need of healing and peace for their stressed minds, burnt-out hearts and tired bodies. Under the program, “Learning Together as Global Citizens,” the Arakawas provide workshops which combined study and reflection with farming and inter-acting with nature. Most of the food is provided by the organic farm, water from clear mountain spring, much of the electricity by solar panels, heat from homemade charcoal and food (pizza and bread) freshly baked in a homemade oven using the homemade charcoal. It was like a self-sufficient paradise. In that serene, quiet abode on a hillside, it

was very easy to forget the cares of the world and the pressures of the urban jungle. And for a time, we were like little kids picking and eating strawberry directly from the plant. This “recovery place” will surely have an impact on whoever would go there. It is a way of doing mission in the concrete. Already, it has made a bridge to others, like the bringing together of some Israeli youth, Palestinian youth and Japanese youth together – and for them to breakdown in the process the stereotypes and their fears as they began to live, work and eat together. That definitely is a way to peace. Arakawa-san said, “We have been working with the hope that this house would serve as a shelter for people shutting themselves in their rooms, being unable to attend schools for psychological reasons, for victims of domestic violence, for migrant workers, even for pastors suffering from burn-out and in need of spiritual care. These kinds of people are gradually increasing.” That night, we had a very peaceful and

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restful sleep, and I dreamt of a world in peace. The next day we had to leave the “Eden side” of Hiroshima and move into the “valley of the shadow of death” – Hiroshima City itself. The morning was quite alright, we visited the Hiroshima Castle, reconstructed from its being destroyed during the bombing of Hiroshima. The grandeur of the castle hid the fact that many had been forced by the feudal lords to labor to make this tower and its surrounding moat. It also overshadows the fact that the place became the Imperial General Headquarters of the Japanese military starting at the time of the Sino-Japanese war of 1894 – 1845. A monument that does not lead to the way of peace. After lunch, Betty took us to re-live the horrors of war. We went first by way of the remains of the Hiroshima Prefectural Exhibit Hall, the building that remains as a stark reminder to what happened there that day of August 6, 1945. As a way of reflecting, I wrote some lines (free verse, or sometimes ‘free prose’, as I call it) to describe what was going on through me that time. At the Grounds of Hiroshima I stood at the grounds of Hiroshima And then I knelt and wept: Enough of cruelty. . . Enough of hostility. . . Enough of savagery. . . that we inflict on each other Though people of different colors, Red blood runs through our veins

Beyond beliefs and creeds and ideology, We share a common earth and a common humanity. Why nations must learn the science of war and foist violence on each other, is beyond us who long for peace. Why can we not just walk the path of harmony? Why can we not just learn the art of peace and study war no more? In the name of the innocents who have died And for the sake of generations yet to come, We must make a pledge and a promise: Never again must we curse the earth… with war! Let us listen to the children Who will soon inherit the world Heed them from the ground once made barren: “This is our cry, This is our prayer Peace in the world!”1 Yes, I knelt and wept at the grounds of Hiroshima, and then stood up to take a stand, to walk the way of peace! What particularly moved me was the brief story of Sadako Sasaki, that I read on the train on the way back to Hiroshima City from the Kyoseian House. Just a one

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Dispelling earthly glooms Goodwill to all

short paragraph in the brochure of the Hiroshima Peace Memorial Museum. It read: Sadako Sasaki was exposed to the A-bomb when she was two years old. Ten years later, she entered the Red Cross hospital with radiationrelated leukemia. Despite the pain from her disease, she faithfully folded paper cranes in hope of a cure. Despite the valiant effort, her brief life ended after an eight-month struggle. Seeing the school children praying for peace and offering cranes at the monument, as well as looking at the cranes Sadako herself made displayed in the Peace Museum, gripped me with a sense of both despair and hope: despair that so many innocent ones have died because the powers-that-be decide that war become their policy and course of action; yet with hope that as many are exposed to the brutality of war, we are moved to take a positive action to walk the way of peace. And so I wrote Haiku for Sadako Sadako Sasaki Folding paper cranes Cries for peace Paper folded cranes Take wings and soar to heaven Prayers for peace Prayers for peace Must be acted out and lived For peace to blossom Peace flourishes and blooms

Paper folded cranes People working for peace Sadako smiles in heaven For some, like Sadako, the way to peace may just have meant folding paper cranes. It didn’t probably amount to much that time, but a movement for peace has arisen out of that effort. She may not have completed the thousand cranes. It is said that she finished only 664, but others picked it up from there. Peace is elusive but we must seek and pursue it. (Psalm 34:14) This leads us to where we started, when we came to Japan. There were two lectures given to us by the Rev. Iijima and Prof. George W. Gish (he emphatically said, “Not Bush”) about Japan and the Second World War. Rev. Iijima spoke of a personal account of how a friendship with a Filipino could not be fully expressed as he was not just Iijima-san, but that behind his persona was a State called Japan, which ravaged several Asian nation in WW II. As you know, there are still so many unresolved issues concerning Japan’s participation and conduct in the war. In the Philippines, the so-called “comfort women” (who were actually sex slaves of the Japanese Imperial Army) remain unheard inspite of their cries for justice. This situation particularly colors and impacts on international relations and goodwill as there is yet to be an official apology from the government of Japan for the atrocities committed in the name of the Emperor. Prof. George W. Gish shared to us

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the Statement “Confession of Responsibility During World War II,” issued on March 26, 1967, by the Moderator at that time, SUZUKI Masahisa, and approved by the Kyodan Executive Committee. It was a powerful and stirring statement for its clarity, and we were so moved by the sense of contriteness that our Japanese sisters and brothers felt over the acts of their government and State. I pondered long and hard at that. We can no longer change the past but we can surely shape how the future should be. The Bible speaks of an eschatological hope, when the plowshares are no longer turned into swords and pruning hooks into spears (Joel 3:10) but that all swords are turned into plowshares and all spears into pruning hooks (Mic. 4:3; Isa. 2:4). That can happen when we, through the Spirit empowering, can get our acts together. And so I wrote Bearers of Past Burdens, Bringers of Future Hopes It was a past we wish unremembered As it was difficult for us And now we know Was also difficult for you A past we had no control of But we carry on our shoulders The pain and the burden The agony and the weight Left behind by a generation past Left behind yet continues on Left behind for us to bear and to endure. We are caught in a web Cast on us by the past Ensnaring us in its grip,

Even as we try to shake loose It just would not let us. We are creatures of the past, Descendants of time gone. But how long will we bear How long shall we endure, How long shall we be gripped By the tentacles of guilt By the chains of bitterness By the manacles of remorse? You are not your forebears: You have renounced their ways You have made a resolve Never to be silent again Never to be cowed into submission to support the gods of war. You have taken the responsibility As well as the accountability In behalf of your State And apologized for the barbarity of the war. That you have done so required courage That you have done so required honesty That you have done so required integrity You could have washed your hands like Pilate And say it was not your problem And that you are not accountable For the sins of others For the sins of your nation But that you did so when your government chose not, has moved us and touched us to the depths of our being,

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Walk and pray for a just and lasting peace!

reminding us that there are people in your land, as there are people in our land who long to stop the barbarity, who denounce State policy of aggression and war You have taken a bold step to accept the responsibility and ask for forgiveness – Can we, in turn, withhold pardon? Should we, in turn, continue to wallow in bitterness and rage? The way of our common Lord and Master - Jesus, the Prince of Peace, tells us we could not and we .should not Even when wronged, we were taught to forgive Even when persecuted, we were taught to pray for our persecutors Even when trampled upon, we were taught to walk the second mile.

Paper cranes offered for peace

And so as in behalf of your people you have accepted the responsibility So, we, too, in behalf of our people, accept your sincere apology and remorse for what happened. We accept with one condition: That today we enter into a covenant That henceforth – yes, from this day forward, together and in solidarity you in your land and we in ours Live and act Work and struggle

1 The prayer inscribed at the Children’s Peace Monument (a memorial inspired by Sadako’s story) at the Hiroshima Peace Memorial Museum grounds

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“Embodying God’s Alternative Order” 1 Cor 11:17-22; Matt 22:1-13 • By Rev. Dennis T. Solon

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ur Scriptural texts appear fitting for a fire-and-brimstone “ala Great Awakening” sermon, like those that we oftentimes see on TV— sermons that frighten listeners about the dreadful images of hell, such as the eternal furnace, darkness or lake of fire, and, as our text says, “weeping and gnashing of teeth.” Since parables are supposed to tease our imaginations for reflection and action, let us take a closer look at the text. A king prepares a wedding banquet for his son, and invited many. Social scientific studies inform us that kings normally invite their equals, cronies, patrons or clients. Thus, likely candidates for the invitation would be the aristocrats, the landed nobilities, leaders of the temple-state, the republicans and the military. These are people of considerable power and privilege. When everything is ready the king sends slaves to call those invited. But they are not coming. Some send their alibis, and, worse, some harass the king’s slaves and killed them. Enraged, the king sends troops to destroy those

ungrateful prospective guests and burn their city. He then changes his plan. He now invites those who are not among his circle of friends—those who are standing by the streets. Luke even makes it more explicit. The new prospective guests are the poor, the crippled, the blind, and the lame (14:21). Again, in view of social scientific studies, they are the expendables—those who cannot afford to build a house, the unemployed, and those who are merely waiting for their death. These are people below the scale of power and privilege. This reminds me of the stories of a heroic soldier, John Rambo, played by Sylvester Stallone. One episode of the series is set in the jungles of Thailand. In the middle of his journey, a local counterpart asks him, “Why are you doing this (that is, embarking on a risky rescue operation)? Tell me.” After a brief moment of contemplation Rambo replies, “I’m expendable.” “What do you mean,” the lady asks again. He says, “It is like there’s a party and you’re invited. Whether you come or not, it doesn’t matter.”

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I see one gospel truth that is posed before us today. It is the truth about embracing the undeserving. The image of a king, or queen for that matter, who brings up people from the periphery and dine with them in a lavish, elegant banquet signifies a dismantling of social and economic boundaries. In Matthew’s proclamation the kingdom of heaven is where power, privilege, wealth, and honor are not the criteria for inclusion; nor are physical misfortunes, nothingness, and shame grounds for exclusion. The banquet celebrates the Lord’s grace and justice, not the guests’ character and distinction. This truth can be troublesome in an academic setting. Here (at Silliman) we usually operate on the basis of merit, performance, and accomplishments. This seems how it is to live a little bit far from the kingdom. Today, we join the rest of Christian congregations around the world in celebrating World Communion Sunday. This is a positive manifestation of embodying God’s kingdom where everyone enjoys a place in the celebration of God’s grace and justice. By everyone, I am referring to all without qualification. This is the “one body” that Paul is talking about in his letter to the Corinthian Christians, which they, as our text says, miss to undertake. They seem not serious about living as an alternative

community in an empire (the Roman Empire) that is marked by exploitation and marginalization. Paul seems to be Deuteronomistic when he says to the Corinthians in view of their unlikely behavior, “For this reason many of you are weak and ill, and some have died” (v. 30). In this World Communion Sunday we all confess our being an alternative community. Paul and the gospels attest that in celebrating Supper, we proclaim the Lord’s death until he comes. Since the death of Jesus brings life through his resurrection to those who trust in him, it therefore overcomes death and all of its forces. This further makes our celebration of the world communion Sunday a political one. We, as one, proclaim the power of God that opposes the forces of death. We oppose any established order that renders peoples and communities on earth poor and destitute. We deny them of their claim of power and authority. We register our refusal to participate in any undertakings that marginalize other races, cultures, identities and orientations. We manifest our willingness to identify with each other’s concerns and hope. If I were to imagine a Christian community on a larger, global scale that will include today’s many Christian denominations, groups, institutions and nations that profess to be Christians, I

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would see a community that Paul would not fully commend yet. Paul would have probably seen in such a global Christian community some individuals or groups going ahead with their supper, some going hungry and some becoming very full. A celebrated NT professor at Princeton Seminary, the late Bruce Metzger, who two years ago, shared some Latin texts which happened to be commentaries on some Matthean passages. These were known as belonging to the Agraphon or forged texts. It included a portion in which Jesus talks about the darkness as the place for weeping and gnashing or grinding of teeth. In this text, one of the disciples quickly asks Jesus about its implication for those who happen to be toothless. Indeed, how can people grind their teeth if they are toothless? In this text Jesus answers, “teeth will be provided.” Such additions seem to clarify that those who are in this outer darkness will fully experience their fate. It is the place for those who refuse to accept God’s invitation, for those who would not want to be a part

of God’s reign. It is also for those who just do their own thing without minding the others. It is also for those who attack and eliminate those who are working for God’s reign. But since the Lord’s death comes with God’s offer of forgiveness, Christians in celebrating World Communion Sunday proclaim the possibility of forgiveness and reconciliation in a world so shattered by unrighteousness, and healing for the wounded earth. That even the worst and most atrocious human being like Osama Bin Laden (God has probably regretted for creating him) can still be forgiven. In celebrating the Lord’s Supper today, we lead the world en route to God’s kingdom and share our vision of sharing, unity, forgiveness and reconciliation. This was perhaps the same vision of the PCUSA when it first celebrated World Communion Sunday some 70 years ago. The task then remains before us— that of upholding and sharing and embodying such a vision of God’s kingdom in this world and the world to come. Amen. •

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Book Reviews Title:

“Constants in Context: A Theology of Mission for Today ” By Stephen B. Bevans and Roger P. Schroeder Maryknoll, NY: Orbis, 2004, 488 pp.

Reviewed by : Dr. Victor Aguilan

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onstants in Context is a scholarly work whose aim is to provide “a contemporary theology of mission in light of the faithful but always contextual growth of the Christian movement”. The authors present a reasoned and thoughtful approach to mission for the twenty-first century. Constants in Context is divided into three major sections: (I) Biblical and Theological Foundations; (II) Historical Models of Mission; (III) a Theology of Mission for Today. Part I begins with biblical data in the Books of Acts which the authors divide into seven missionary stages starting with the time before Pentecost and ending with explicit mission to the Gentiles. Mission is prior to the Church. “The church only becomes the church as it responds to God’s call to mission, and to be in mission means to change continually as the gospel encounters new and diverse contexts.” This, according to the authors, is the ongoing motif that char34 • March 2009, Silliman Ministry Magazine

acterizes Christian history of mission. However, such change is not arbitrary. Mission has theological foundations. These are introduced in the form of six constants and three theology types. The six constants are best understood as questions to which there are diverse responses according to changing contexts : (1) Christological – Who is Jesus Christ? (2) Ecclesiological – What is the church? (3) Eschatological – How do we approach the eschatological future? (4) Soteriological – What is the meaning of salvation? (5) Anthropological: How is the human person understood? (6) Cultural: What is the role of culture? Building on the work of Dorothee Sölle and Justo L. González, the authors develop a description of three types of theology which they label, Type A identified with Tertullian (Carthage, law, Roman culture), Type B with Origen (Alexandria, truth, Hellenistic culture) and Type C with Irenaeus (Antioch, history, near-Eastern culture) respectively. In missionary terms, Type A is concerned with saving souls and extending the church, Type B focuses on the discovery of truth, and Type C highlights commitment to liberation and transformation. According to the authors, each historical epoch emphasizes one type over another but there are examples of all types in all epochs. Part II provides six historical snapshots of missionary endeavor arranged chronologically: early church (100-301); monas-

tic movement (313-907); mendicant movement (1000-1453); age of discovery (14921773); age of progress (1792-1914); twentieth century (1919-1991). For the historical non-specialist there is a wealth of little-known information on missionary approaches, especially in Africa and the East (such as Ethiopia, Syria, Asian Minor, India, Egypt, Persia, China, Japan, Korea and Russia) that makes engaging reading. Each chapter provides a socio-political, religious and institutional context of time and culture. This is intentional to emphasize the contextual and historical nature of mission. The authors show that Churches in various epochs and contexts have diverse approaches in doing mission. Part III the authors propose a model for mission which is relevant today. Relying mainly on twentieth century documents from Vantican II, WCC, Orthodox, Reform, Evangelical and Pentecostal churches, the authors mentioned three models or theological strains namely: Missio Dei which understands Church’s mission as the overflowing communion of the Trinitarian God. The second understands mission as liberating service to the Reign of God among human beings and creation. Finally, the third strain focuses on the centrality of Christ and sees mission in terms of an explicit proclamation of Jesus Christ as the universal Savior and unique Mediator. The authors believe that these three strains can be brought together in a synthesis under the heading mission as participation in the “prophetic dialogue”. The prophetic dialogue model takes up the challenge of reflecting on what it means to proclaim the Universal Lord-

ship of Jesus Christ in a pluralistic world with its new sensitivity towards the religious ‘other’. This model emphasizes the following: witness and proclamation; liturgy, prayer and contemplation; justice, peace and the integrity of creation; interreligious dialogue; inculturation; and reconciliation. For today, the 21st century, the authors preferred the model of mission as “prophetic dialogue”. Although the authors do not presume to judge the adequacy of one strain or model over another since all three are valid. Constants in Context is a work of historical and theological scholarship. In term of the style of writing, Bevans and Schroeder have done a very good job. Its readability is aided by the use of Maps, charts and Tables that clarify matters of historical, geographical and theological complexity. My description of the content of the book hopefully gives an idea of the breadth of scholarship and historical coverage but, at the same time, the complexity and weakness of the book. It often touches briefly on many issues which leaves one wishing for more detail. One example of this is that two pages (pp. 220–21) summarize the significance of the World Missionary conference of Edinburgh. Bevans and Schroeder do provide substantial references. The book is a major contribution to the understanding that the mission of the Church is both historical and global. Christianity is truly contextual and a global faith, a global movement. I would recommend that the book, Constants in Context, be made as a required reading to all senior students of theology. • March 2009, Silliman Ministry Magazine • 35

Robinson beside the sea

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he breeze from the sea had a relaxing and refreshing effect as Robinson Radjagukguk and we settled for an early lunch one Friday morning. Robinson will soon leave the Divinity School and we wanted to do an “exit interview” with him. All together, he has served here for six years, arriving in 2003 as part of the South-to-South exchange program of the United Evangelical Mission. It was a free-wheeling conversation over sinigang, sugpo, sinugba and sashimi. Over-all, he described his six year with us as an “incomparable experience.” Even while there are many similarities between the Philippine and Indonesian context, the differences made the experience unforgettable. We compared notes on theological education here and in Indonesia. He told us that in Indonesia the decision to go for theological education is largely a personal decision or through family arrangement, unlike here where the church at the outset is involved in the process through apprenticeship, endorsement and promised support. In Indonesia the financial support is borne by the students and their families. About 200-300 candidates take entrance exams and only 50 to 60 students are admitted each year. The students join the seminary after high school (six years are spent in the elementary starting at age 6, then three years in secondary school and another three years in high school, 12 years in all). At seminary, the students are guided to wherle they would better excel – either in rural or urban ministry. After graduation from seminary, it is then that the graduate goes to the church to apply as church worker. He or she then undertakes an Internship for two years under supervision of a senior Pastor. After this internship, the intern takes a Church examination, which covers both academic/theoretical and practical as-

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pects. The HKBP National Office then makes the assessment to ordain or not, after which, settles the clergy to their place of assignment. The Church implements a minimum standardized salary. If a local church cannot fully cover the minimum salary, the National Office will supplement the difference. Another difference, he told us, is that in the HKBP Church only the ordained can teach in seminary. “How do you support theological education?,” we asked. He replied that the churches in Indonesia have 2-3 offerings every Sunday: one for the local church, another for the Conference and the last for the National Office, which funds the theological education. What will he likely do after his stint here in the Philippines? He says he like to go back to pastoring a church, though teaching is another possibility. In any case, it will be the National Office which will make the final determination after consultation with him. What will he bring back to Indonesia after six years here in the Philippines? He said he was particularly impressed with our community life specially our semestral retreats. He also appreciated our willingness to explore new ways of worship and found the weekly liturgies interesting because there was always a fresh element in them. These things he will surely miss, but then again he can always replicate these in Indonesia. [Magnolia Nova M. Mendoza & Reuel Norman O. Marigza] March 2009, Silliman Ministry Magazine • 37

WORSHIP DESIGNS

On Creation • Piano can play any piece that helps the people imagine light • Ends with single gong

Worship Service 1 BARREN PLACES AND THE LURE OF GOD

2.Domes of water in the sky separated from the water below – sound of separation • One melody/rhythm plays and then another one begin with melodies playing parallel. • Ends with two gongs

Setting: Chairs are placed in the worship oval. At the center is a table full of plants. Once the plants are removed, a pile of rock and sand is revealed. At the entrance of the chapel is a table with a basket and small pieces of paper. People are invited to write down difficult circumstances/ issues/ situations which require prayer. This is read later in the service. The sound of Chaos (as people begin gathering to worship, instruments from around the chapel will begin making “chaotic sounds” slowly intensifying). The sound of conch shell (budyong) being blown (or a similar sound that can represent God) quietly breaks through the sound of chaos.

3.Dry land and water separate and the creation of vegetation (fruit trees, seeds, etc.) • Rising melodies (things growing) • Seed sounds (shakers) • Ends with three gongs 4.Lights in the dome of sky: stars, sun and moon. • Play with the sounds of metallophones for this (cymbals, triangles, rods, etc.) • Ends with four gongs

Listening to the Word Genesis 1 (the creation story is told with the use of sounds only. A gong (or something similar) is used to indicate each day (one Gong for the first day, two for the second, etc.) and then various sounds is used to develop that which was created on the day (e.g. light and dark, plants, animals, humankind, etc.) 1.Light (wind of God blowing and there was light)

5.Creatures • Big and small sounds, scampering sounds • Frog instrument • A few animals call (sounds of dog, cow, goat, elephant, etc.) Hymn of Praise Suggestion: “How Great Thou Art”

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Call to Worship Sounds of Barrenness (Create a sound of barrenness. Suggestion: Digeridoo or cymbals or a muffled sound of a blowing instrument.) Slowly plants are removed from the centre, revealing the barren rocks. Between the rocks are scripture passages about barren places written in small strips of paper. Before the worship, assign people to read these passages. These scripture passages will be called out from around the chapel at this time. Scripture Passages on Barren Places Jeremiah 2:6; Exodus 3:18; Exodus 16:32; Genesis 22:14; Mark 1:13; Mark 6:30-31 Song Meditation 1 Song Meditation 2 Prayer of Petition and Song (Concerns are named interspersed with songs or short choruses about hope) Song Benediction ====================== Worship Service 2 FIERCE TERRAIN AND THE HOLY WILDNESS OF GOD Setting: Chairs are arranged in a circle. As the people enter, the following are flashed on screen: Geography is simply a visible form of theology. – Jon Levenson

The emptiness of the desert makes it possible to learn the almost impossible: the joyful acceptance of our usefulness. – Ivan Illich, forward to Carlo Carretto’s Letters from the Desert The Bible abounds in references to the desert and the wilderness. Encounters with God, both directly and through prophetic voices, took place in scenes of desolation. God spoke on an empty stage, knowing how easily the sound of rivers diverted human attention. – Yi Fu tuan The desert is fertile. Dom Helder Camara There may be more to learn by climbing the same mountain a hundred times than by climbing a hundred different mountains. – Richard Nelson, The Island Within When more people enter, the drumming circle begins. Drumming Circle Four drummers are assigned at different places within the circle. One begins by playing the basic rhythm and beat while the three others join in one at a time improvising the basic drumming until the drumming sounds become wild and festive. Sounding of the Conch Shell or Budyong (the sound of God’s voice breaks through the drumming and subdues it) Storm begins created by worshippers. Storm can begin with rubbing one’s palm, then snapping the fingers, then clapping, then stomping of feet to make a bigger sound of the storm. Sounding of the Conch Shell (the storm is subdued) [Note: No words should be uttered until this time]

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Song Call to Worship Reading of Psalm 42 Song Scripture Job 38:1-11; 25-30. (As the Scripture is read, someone makes the sound of a whirlwind using cymbals or tamtams or gongs.) Meditation Sung Response Prayer Song Benediction ====================== Worship Service 3 THE GROANING CREATION AND OUR HOPE IN GOD Setting . Chairs are arranged in a semi circle. At the center of the floor are two pieces of manila paper, a paintbrush, and red, blue, white and yellow paints. In front or on the side is a screen where the photos and images can be flashed. On another side is a big candle with a clay pot beside it. On the platform is a white canvas placed against a frame of the outline of the cross. Below it are paintbrushes of different sizes and multi-colored paint. Sounds and images of brokenness. Create a sound of brokenness by using broken cymbals, broken strings, broken drumsticks, etc. As this is being done and heard, images about brokenness (example

mudslides caused by illegal logging, street riots, bomb explosions, distorted faces, denuded forests) will be flashed up the screen. Sounding of the Conch Shell (this symbolizes the voice of God who is once again calling us even when we alienate ourselves from God). The shell is blown three times. The candle will be lighted also at this time. Poetry reading and interpretation. Four people are assigned to do an interpretive reading of the poem “Reverse Creation” (found in the Worship Resources, Hymnal of a Faith Journey, 461). While the poem is being read, the artist works on his/her interpretation on the manila papers at the center floor. (Give a copy of the poem to an artist from your congregation a week before) Poem Reverse Creation (After reading the poem, the artist would have painted something that reflects the message of the poem.) A Lament Song about Creation Prayer Scripture Reading

Romans 8: 18-25

Meditation A time for silence A repetitive song of confession is sung many times as desired while doing the following: Each one moves towards the new painting and tears a piece of that paper which symbolizes our contribution to the suffering of God’s creation. After which, each one goes to the lighted candle, burns the paper and throws it in the clay

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pot. Then they go back to their seats and meditate in silence. The congregation reads Romans 8:24-30 responsively. Painting our hope. A song of hope for creation is to be sung while worshipers move towards the canvass and paint symbols that will reflect their commitment to take part in the restoration of God’s creation. After everyone has done it, an

outline of the cross will appear in the center. Song Prayer and Benediction

Note: All three worship services were designed by Jean Cuanan-Nalam. Worship services 1 & 2 however, were planned together with friends from the Canadian Mennonite University, Winnipeg, Manitoba, Canada.

A Reflection on the DS Koinonia Retreat in Calo, San Jose By Scherlen B. Españo, BTh – Senior

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his will be the last time I will attend the DS Koinonia Retreat for this school year,” I thought as we were going to the Calderon’s place in Calo, San Jose. I felt a sense of excitement but also sadness at the thought. Sadness as it will be the last retreat in my seminary life. But excited still, as the Koinonia retreats had been one of the ways that helped me, molded me spiritually to grow mature in my understanding of my being as part of God’s creation and as one reflecting God’s image. It also taught me the kind of relationship I will be establishing with the people as part of my ministry. Arriving at the Calderon’s place, I felt the warm welcome of the sun and the spirits of the trees, the two rivers and the sea as well as the spirit of the Calderons. It was so inviting and relaxing. It is a very conducive place for retreat and selfreflection. In the morning we had a Shibashi in which I engaged myself with the beauty of creation and thank God for it. Creation itself speaks of God’s power and beauty and the mystery that is being revealed in its uniqueness and quality. It comes out of God’s creativity and love. However, in the retreat, it was emphasized that the creation is crying nowadays. It is because human beings treated it so badly March 2009, Silliman Ministry Magazine • 41

instead of taking good care of it. It is because of the misinterpretation of ruling, subduing and living in it. The retreat also emphasized that we human beings as part of God’s creation are being slowly destroyed and becoming more prone to sickness and different kinds of illnesses, that there are millions of people out there, especially in the cities, who lack water and die because of it. In fact, we even experience the scarcity of the water in Channon Hall. It leads to misunderstanding and trouble among the dorm residents early in the morning. Yet the residents themselves do not know how to conserve water. There is also wasting of food whereas there are children, women and beggars in the streets asking for money to buy food because they do not have any. One of the activities that somehow made me express and relate with others is in one activity. We were grouped according to our feelings at the time: sad, happy, angry, and anxious. I joined those who felt angry that time. We listened attentively in sharing our reasons why we are angry and what we will do about it. Some said that it is the war in Gaza in which the Israelis are trying to invade the territory of the Palestinians who were the original settlers of the place. Someone shared about his anger of the unjust killing of his brother that until now remains unsolved. Some shared about their personal conflicts with other people who are stubborn. Before the afternoon session of the retreat, we had some fun. Some wandered around the place. Some played in the sea and took some pictures, while others remained in the session hall singing love songs and old songs. There were laughter, smiles and giggling all around. In the afternoon, we had a class evaluation about our status and performance in the academe as students and faculty. We also evaluated ourselves on our level of maturity. The big group sharing was enjoyable. It showed the creativity and the different talents of the Divinity School students, something I am very proud of. I hope the students in the lower years will take these retreats seriously because through them, they will be really helped especially in knowing and discovering themselves more. The activities that we had will be useful and could be replicated in the ministry of the church. Thank you! And more power to the Divinity School as formation house and training ground for effective ministers in God’s vast vineyard. God bless us all! •

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DS Koinonia News By Noel Pajarillo, M.Div. Middler

Candidates for Graduation

UCCP welcomes new pastors After four to seven years of burning eyebrows, UCCP welcomes her new pastors!!! The candidates for graduation of Silliman University Divinity School are as follows: Bachelor of Theology, Major in Pastoral Ministry Agusan District Conference .............................. Lucy Talha Bohol Conference Incorporated ........................ Celestina L. Ampog Scherlen B. Españo Central Mindanao Area Conference .................. Reinhard Nueña Central Negros Associate Conference ............... Bebelyn V. Andaya Geraldine M. Bantangan District Conference of Northern Mindanao ...... Mark C. Sending Northern Western Samar Conference ................ Paquito Casiano, Jr. South Bicol Conference .................................... Joy P. Tadeo Bachelor of Theology, Major in Liturgy and Music Lanao District Conference ................................ Glenndale P. Sajorga Masters of Divinity, Major in Pastoral Ministry Central Mindanao Area Conference .................. Antonino N. Baconga Central Negros Associate Conference ............... Arnie Q. Tejo District Conference of Northern Zamboanga .... Beryl S. Sale Lanao District Conference ................................ Wilbert T. Autor Southern Mindanao District Conference ........... Ruben Hernani, Jr The Commissioning Rites is scheduled on Saturday afternoon, March 21, 2009 at the Chapel of Evangel Fellowship. • LATEBREAKING NEWS!

S

MM has heard news that Padi Jennifer Jamias of the Iglesia Filipina Independiente, on Faculty Development from Aglipay Center for Theological Studies (ACTS) in Urdaneta City, Pangasinan has successfully finished her Master of Theology (M.Theol) program here in Silliman University, in consortium with the South East Asia Graduate School of Theology (SEAGST). Her area of concentration is in Biblical Studies. Her thesis is entitled, "The Power of the Powerless: Women in the Old Testament." Padi Jamias will join the Silliman Graduation Rites on March 22. • March 2009, Silliman Ministry Magazine • 43

DS Koinonia News 9 DS students bag academic honors Nine (9) Divinity Students were recognized for academic excellence last February 13, 2008 when Silliman University held its Honor's Day. COLLEGE HONORS Zandy Casia, Junior District Conf. of Northern Mindanao Wella L. Hoyle, Middler Bohol Conference Inc. Ma. Sharona Romero, Junior Lower Cavite-South Manila Conf CLASS HONORS Celestina Ampog, Senior Bohol Conference Inc. Helen L. Daguplo, Middler Bohol Conference Inc. Nelsa B. Ecat, Middler Bohol Conference Inc. Klariza Grace Q. Lugo, Middler Central Mindanao Area Conference Cezar Chayzan Romero, Junior Lower Cavite-South Manila Conf Nilda Saa, Junior Central Mindanao Area Conference For such a small academic unit in the university having this many honorees, we are truly grateful. The Divinity School Koinonia is proud of you!!!

Dr. Radjagukguk presents paper at Asian Lutheran gathering REV. ROBINSON RADJAGUKGUK, Ph.D. of Silliman University Divinity School attended and delivered a paper on "Church's Mission in Changing Societies," which was one of the sub-themes of the 5th Asian Lutheran International Conference (ALIC V) held at Hong Kong on February 5-10, 2009. Under the general theme "Asian Churches in Changing Societies," 130 participants of Asian heritage and friends, including the local participants and steward team, gathered as one people. ALIC was 'birthed' by the Asian Lutheran community, nourished and sustained by leaders who are committed to serving the Asian community, and encouraged by people of good will. This year is special because it is the 10th anniversary of 44 • March 2009, Silliman Ministry Magazine

DS Koinonia News ALIC. It is the only forum which brings Asian Lutherans from Asia and Asians from Evangelical Lutheran Churches in America (ELCA) together for a biennial event. ALIC is a network that emerged out of the Association of Asians and Pacific Islanders of the Evangelical Lutheran Church in America (AAPI-ELCA). Asian congregation and leaders in the United States and Asia have looked for an opportunity to engage in theological and ministerial reflection relevant to their cultural backgrounds and ministries. In 1997, many key leaders of Asian and Pacific Islanders community helped to shape the proposal for the first ALIC. The first planning team met in Berkeley, CA, in 1998. They organized the first ALIC in Hong Kong in 1999. ALIC II-IV were subsequently held in Bangkok. Since 2001, ALIC has been a self-supporting with only small funding from the desk of Asian and Pacific Islander Ministries, Multicultural Ministries, and the ELCA. ALIC has created a forum for fellowship and networking that links Asians in the ELCA to Asian Lutherans in Asia, serving as another bridge to connect Asians together: to address common concerns faced by Asian Lutherans by promoting dialogue and networking, providing venue to discuss, pray, fellowship and find solutions together on common issues for example, church growth, evangelism, leadership, theological education, discipleship, youth, and women, and so on. In other words, ALIC is a forum for supporting theological reflection among Asian Lutherans with reference to specific cultural issues and the development of resources in the areas of worship, Christian education and theological education for the benefit of Asian Lutheran ministries. Moreover, ALIC is a forum to address the issues of leadership development for Asian ministries and theological education by creating an opportunity for interaction with leaders and theologians of Asian background. ALIC V was hosted by the Evangelical Lutheran Church of Hong Kong led by Bishop Nicolas Tai and coordinated by Rev. Pongsak Limthongviratn, PhD, of the Multicultural Ministries, ELCA. While in Hong Kong, Dr Radjagukguk had a chance to meet with the Rev Jeneath Faller who is doing her Doctoral Program in Christian Education at the Lutheran Theological Seminary. ALIC VI will be held last week of January 2011 in South Korea. March 2009, Silliman Ministry Magazine • 45

Marigza (right) stresses a point during a panel discussion at CATS VI

Radjagukguk, Marigza, Jamias, Villarmea attends CATS The Congress of Asian Theologians (CATS) held its Sixth Congress at the Central Philippine University in Iloilo City on February 8-14, 2009. About 80 theologians all over Asia gathered under the theme, "Doing Mission from the Underside: Challenge to the Understanding of Mission since 1910. CATS chose the Philippines as venue so as to manifest their concern and solidarity with the Filipino people and churches on the issues of justice and peace as there had been in recent years a spate of extra-judicial killings and disappearances of church workers and peace and human rights workers. Coming from Silliman University Divinity School were Dr. Robinson Radjagukguk, Rev. Reuel Norman O. Marigza, and Padi Jennifer Jamias (an IFI priest taking her M.Theol). Karl James Villarmea of the Religious Studies Program also attended the Congress. Marigza was one of the four panelist in one afternoon session. Roman Catholic Bishop Luis Antonio Tagle of Imus gave the keynote address of the Congress. 46 • March 2009, Silliman Ministry Magazine

Started in 1997, the CATS is a movement that seeks to create a theological community that would bring together various theological movements and associations of theological education, as well as individual theologians. Following CATS I held in Suwon, Korea in 1997, CATS II was held in Bangalore, India in 1999; CATS III in Yogyakarta, Indonesia in 2001; CATS IV in Chiang Mai, Thailand in 2003; and CATS V in Hong Kong in 2007. Bishop Fernando Capalla of the Archdiocese of Davao and chairperson of the Federation of Asian Bishops Conference (one of the sponsoring organiziations); and Rev. Fr. Rex Reyes Jr., general secretary of the National Council of Churches in the Philippines, are also participated in the Congress.

Valentine’s, Lectures, Recitals, atbp. The Divinity School’s diary was full-packed during the latter half of the 2nd semester. Faculty members and students alike were all on the move, hardly a time to be idling around – even occasional celebrations were treated as a chance to learn something. What had been afoot? Of course the Koinonia did not miss celebrating the Love Month. Thru the initiative of the officers of the Divinity School Students’ Assembly (DSSA) the Koinonia gathered on the 13th of February at the Rodriguez Hall for a pre-Valentine’s Fellowship. It was an evening of poetry readings and singing love songs where each class’ creativity was once again displayed. The evening’s highlight was a poignant “Testimony of Love” which was shared by Dr. Noriel Capulong.

Chicago Seminary Professors Visit Silliman Dr. Ted Jennings, professor of Biblical and Constructive Theol ogy at Chicago Theological Seminary in the U.S.A., was designated as visiting professor of Silliman University from Feb. 17-26, this year. Dr. Jennings delivered lectures on various topics, manifesting a wide range of knowledge in philosophy, bible, and theology. To religion students, he spoke on “Paul and Empire.” Drawing on the works of non-Christian philosophers who find inspiration in Paul’s writings, such as Taubes and Derrida, he argued that Paul’s letters challenge imperial frameworks and point to a community of love and justice. He also delivered provocative lectures on “Deconstructing Homophobia” and “The Man Jesus Loved: Homoerotic Narratives from the New Testament.” The latter was basically a treatment of the enigmatic character in the gospel of John— the beloved disciple. Looking into various passages in the fourth gospel, he preMarch 2009, Silliman Ministry Magazine • 47

sented the possibility of homoerotic relationship between Jesus and the beloved disciple. At the Divinity School he delivered the “Theology of the Cross” where he argued to the effect that a church that does not take seriously the political demands of the cross deserves to die. Dr. Jennings’s visit culminated with a university lecture on “The Messiah and His Apprentices.” His lectures received both appreciations as well negative yet critical reactions. Commenting on the radicality of his insights especially on the “Theology of the Cross,” Rev. Reuel Norman Marigza says, “the idea that God in Jesus Christ acting to reconcile himself to the world is something new to me since the prevailing understanding is that of an angry God who must be satisfied so that salvation can take place.” Another interesting lecture roused the DS, St. Joseph seminarians and students from the University who attended Dr. Hans Van der Ven’s talk on “Human Rights and Religion” on Tuesday, 24th Feb. 2009. This was held at the Chapel of the Evangel. Dr. Ven authored 20 books and wrote about 250 peer-reviewed journal articles. Currently, he is chair of comparative empirical science of religion at Radboud University Nijmegen, The Netherlands. The school year will not be complete without the most-awaited recital of the Junior Church Music Class and the Liturgy and Music Majors. On Wednesday, March 11, 2009, a sea of keyboards deployed at the center of the chapel was played by the nervous fingers of the Juniors. The evening was generally musically funfilled and tension-filled especially for the Junior class who demonstrated their skills in playing the keyboard and singing their favorite anthems. It was followed by the Liturgy and Music Majors’ Recital through a Worship Celebration on Friday, the 13th of March 2009. Beryl Sale (M.Div. Senior) preached. A surprise tribute to Dr. Robinson Radjagukguk was also given that evening.

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