August 2008 Edition

August 2008, Silliman Ministry Magazine • 1

SILLIMAN MINISTRYM A G A Z I N E

A History of the UCCP:Its Social Posture andIts Social Environs p.9

GREEN CHRISTIAN VIRTUES TODAYby Prof. Victor Aguilan, p.25

RESOURCES FOR ADVENT &CHRISTMASTIDE, p.30

FACULTY PROFILES: Victor Aguilan, p.34

Jean Cuanan-Nalam, p.35

A Publication of The Divinity School of Silliman University Issue No. 00

Serving Protestant Ministry in the Philippines August 2008

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

2 • August 2008, Silliman Ministry Magazine

E-File:Reuel Norman O. Marigza

Editor-in-Chief

Shalom! This is our greeting and prayer to you our readers. This our

prayer for our land and for our world torn asunder by conflicts and wars

and by violence in many forms.

SMM brings you as its lead article a brief look at our history as a Church

in the social arena - the Church in the public square, as it were. This is in line

with the year-long 60th Anniversary celebration as a Church. SMM tandems

with the Church Workers Convocation which adapted the UCCP 60th Anni-

versary theme as its own theme this year as the Divinity School's contribution

to the Church celebration. The theme is: "In Union with Christ, Witnessing

from the Neighborhood to the World"

Prof. Victor Aguilan in his sermon, "Green Christian Virtues Today,"

reminds us of necessary virtues we must reclaim and practice if we are to be

effective witnesses not only to our own neighborhoods but also to the world.

Our Dean, Dr. Muriel Orevillo-Montenegro, updates you on important

matters regarding the Divinity School and its future, and challenges us to be

partners with us in theological education and ministerial formation.

Our LiMuCen (sounds like limousine ha!), through the Rev. Magnolia

Nova Mendoza, compiled Liturgical materials that you can use for the Advent

and Christmas season.

Two high-powered theologian and Bible scholars shares with us what

they had been reading lately through the Book Review section.

DSSA is alive and kicking, find out about it in the news section. Two

Faculty members are featured. We thank the students Gideon Gunda, Marnie

Vega and Wella Hoyle for their contributions.

We round up our issue with the Literary Section, featuring Dr. Sam

Gregorio's Ambis, and something I wrote during the First General Assembly

of the United Church Workers Organization last July at the National City United

Church in Quezon City. My special thanks to Pastor Renee and family for

their kindness to provide a room for me at the Parsonage during the Assem-

bly.

We welcome back the Rev. Callum Roble Tabada and thank him for

the lay-out of this issue. He and I originally partnered in the SMM when I first

began as Editor-in-Chief in 1998. Callum is taking his M.Div. And this issue

will not be complete without the persistence of our Managing Editor, the Rev.

Magnolia Nova Mendoza, who followed-up the writers and contributors.

Daghang salamat po! SMM


lenges of the third millennium.

More than ever, the Philippines

is facing serious political, economic, so-

cial-cultural, and ecological challenges.

Recently, the breakdown of the peace

talks between the GRP and the MILF has

triggered more violence in Mindanao.

Christians need to seriously and honestly

seek to understand the plight of the Moro

people, and the historical reason behind

the sentiment and claim for their ances-

tral domain. When we criticize the wan-

ton corruption in the government, we

must also seriously evaluate our values

and ask why we chose such people to take

the seat of leadership and power. Some-

how, people seem comfortable in conced-

ing to the sinful ways of the world than

to struggle to free from the shackles of

sin. This is observable in all levels of

relationships – be it personal, institu-

tional or societal. There is a prevalent

enthrallment with the politics of rhetoric

among people, and walking the talk is

found to be difficult by many – be it in

the government, in church and society.

Consequently, we play deaf and blind in

the face of the violence of poverty and

hunger, of militarization, of other visible

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

Witnessing to the World through an Endeavor

towards Quality Theological Education

The 2008 Church Workers’ Convocation

Theme

The month of August is here once again

and the Divinity School continues to

commit to host the Church Workers’

Convocation no matter what. This Convoca-

tion is one aspect of continuing education that

the D.S. can offer to the pastors and lay lead-

ers of the United Church of Christ in the Phil-

ippines and sister-churches within NCCP. It

is an opportunity for pastors to refresh

their theological learning, and to re-con-

nect with fellow alumni and with friends

of the Divinity School. This year ’s

Church Workers’ Convocation theme is

an adaptation of the theme of the 60 th

Anniversary of UCCP: “In Union with

Christ, Witnessing from the Neighbor-

hood to the World.” This theme is an ex-

pression of the recognition that God’s

household is bigger than our own de-

nomination, broader than our own brand

of Christianity, and wider than our na-

tional territory. The theme is also timely

as Protestant churches all over the world

anticipate the centennial celebration of

the landmark missionary gathering in

Edinburgh in 1910 and re-visit its con-

cept of mission in the face of the chal-


and invisible forms of violence and cru-

elty at home, in church, in the workplace

and in society. A recent study by a doc-

toral student reveals that sexual abuses

committed by the clergy are not only

happening in the Roman Cathol ic

Church; it is also happening in the Prot-

estant churches in the Philippines.

People tent to use religion to

gain power over others

both in private and pub-

lic sphere for selfish in-

terests. There is a resur-

gence of a kind of piety

and religiosity that make

people believe that they

have the monopoly of

God’s l ove , t ha t on ly

they have the right un-

ders tanding and in ter-

pretat ion of the Scrip-

tures, and consequently,

the want to impose their

set of doctr ines to the

rest of the world. Some-

times, those who adopt

this kind of piety begin

t o p r o j e c t t h e i r o w n

t h o u g h t s t o G o d a n d

make God in their own

image. They forget that

God loves the world, its

people regardless of re-

l i g i o n , a n d t h a t G o d

wants the Crea t ion to

f lourish. Lest we fal l

into a bigoted brand of

Christianity, the theme

of the convocation calls

us to witness God’s love

in union with Christ –

not our religion - to the world and

challenges us to be sensitive to the

suffering of the world brought about

by the hubris of humanity. The theme

“ In Union wi th Chris t , Witness ing

from the Neighborhood to the World”

should provide Christians the impe-

tus to seriously re-think the meaning

of each word in this phrase. What is

PROGRAM NUMBER OF STUDENTS

OFFERINGS SY 07-08 SY 08-09

Bachelor of Theology

a. Pastoral Ministry 46 42

b. Liturgy and Music 8 9

Master of Divinity 24 17

Master of Theology 4 1

Doctor of Theology 2 2

Special Student 1

Cross-enrollee 1

Part-time student 1

Total 84 74

Figure 1. Number of Students in Program Offerings

REGION / CHURCH / NUMBER OF STUDENTS

COUNTRY OF ORIGIN SY 07-08 SY 08-09

South Luzon 12 7

East Visayas 9 8

West Visayas 40 33

NW Mindanao 20 17

SE Mindanao 6 5

S. Korea 1 1

Baptist Church 1

IFI 1

Others (Evangelical Church) 1

Total 88 74

Less: drop outs 4

General Total 84 74

Figure 2. Region of Student’s Origin


the meaning of Christ? Of being in

union with this Chris t? What does

“neighbor and world” mean? Why do

some people wage war and kill in the

name of Christ? How does one make

sense of being a witness of Christ’s

salvific work for the world? Such

theme has a crucial implication also

in theological education in the Phil-

ippines. The Divinity School takes the

cha l lenge to wi tness to the wor ld

through its efforts to aim for a high-

quality theological education.

Students at the Divinity School: Enrolment

in 2008-2009

Due to the increasing cost of edu-

cation, the enrolment at the Divinity

School in this first semester has reduced.

There are fifty-eight (58) full time stu-

dents, 14 interns, one cross-enrollee and

one part-time student, making a total of

74. Last school year, we had eighty four

(84) including the interns.

The Challenges of Recruitment and Schol-

arships

When the church decided to be in-

dependent from the missionaries and

stand on its own feet as a Filipino church,

as UCCP, it was a brave act, and a sign

of maturity. The leaders must have an-

ticipated also the financial challenges in

running its ministerial formation program

among other things. Churches need pas-

tors, and so quality theological education

must be given attention. The lay training

programs of the conferences are impor-

tant dimensions of equipping the laity but

it should not be taken as a substitute for

formal theological education of pastors.

Considering this situation, the confer-

ences must also take seriously the task

of recruitment. Conferences need to send

students who are truly interested in the

ministry; ones who possess the right pas-

toral attitude and the capacity to do the

rigors of theological education. It is also

important that conferences and local

churches, parents and benefactors fore-

see and support the students’ need for

shelter, food, clothing and personal con-

tingencies.

On its part, the Divinity School

along with Silliman University will seek

for scholarships to support the tuition

fees of the students. Scholarships how-

ever are not entitlements. Thus, students

must also demonstrate good academic

performance and right attitudes for the

ministry.

Requirement for Admissions

Changes in academic and scholar-

ship policies were implemented gradu-

ally over the last three years. The Divin-

ity School will now strictly implement

University policies that covers scholar-

ships and dormitory rules. New admis-

sion policies specific for the D.S. stu-

Figure 4. Marital Status of Students

SCHOOL YEAR

07-08 08-09

Married 25 22

Single 63 52

Figure 3. Ratio between Sexes

SCHOOL YEAR

07-08 08-09

Male 50 32

Female 38 42


dents are implemented. Submission dates

for the Admission Forms is mid-January.

This also demands that the conferences

conduct the performance evaluation of

their prospective students who should be

finishing about two thirds of their appren-

ticeship programs. By January, confer-

ences should have an idea already about

the number of students they are sending

to the seminary.

The Admission forms and other in-

formation could be downloaded from the

Website of Silliman University. Copies

were also sent copies to the offices of

the Conference Ministers and Bishops to

be made accessible to the prospective

students.

Moving Towards Full Integration with the

University

In the past, the Divinity School was

dubbed to be a separate “Republic” or a

“kingdom” by some people in the Univer-

sity. There were suspicions that it is hiding

some treasures inside it. A little bit of his-

tory may be helpful in this matter.

The Divinity School started as

a joint Congregationalist-Presbyterian

Training School or a ministerial for-

mation center for the Visayan-speak-

ing candidates for the ministry as en-

visioned by Dr. Frank Laubach of the

American Board Mission (Congrega-

tionalist). This was attached to the

Presbyterian Mission’s Silliman Insti-

tu te in Dumague te and opened as

Bible School in June 1921. It had its

own housing facil i t ies for students

and faculty, classrooms and library

that stood on a three-hectare piece of

land. Eventually, the School was in-

tegrated with Silliman Institute be-

cause of the need, especially its li-

brary, to complete the requirements of

becoming a University in 1935. The

merger resulted to the turnover of the

three-hectare property where housing

faci l i t ies , such as the Brokenshire

Cottage ( later was renamed Davao

Cottage), Worcester Cottage, Doltz

H a l l , a n d a n o t h e r h o u s e s n e a r

Channon Hall called Brokenshire Cot-

tage (now known as Banaba Cottage)

stood, to the University.1 Today, the

only remaining historical landmark

associated with the Divinity School is

Channon Hall. With the merger, part-

ner churches sent their donations for

the Divinity School through the Uni-

versity based on the understanding

that the University will look after the

welfare of the Divinity School. Over

time, such commitment has been over-

looked and regarded like any other

unit in the University. There was even

a time when it was looked upon by

some business-oriented members of

the community as “a losing enter-

prise” rather than looking at it as a

ministry. Meantime, the DS struggled

to raise scholarships for its students

and managed these funds.

When the incumbent president, Dr.

Ben S. Malayang III came to office, he

showed special concern for the Divinity

School and understood its presence as a min-

istry of the University. In the midst of the

rising cost of education, this view brings the

challenge for the University to create a spe-

cial plan to sustain the ministerial and church

workers’ education. It has to make theologi-

cal education affordable. In response to this


view, the Divinity School responded posi-

tively to the challenge of moving towards full

integration with the University. This entails

the integration of Divinity School scholar-

ship funds to the University Community of

Accounts, and for the University to take care

of the welfare of the Divinity School as a

whole.

On its end, the third party in this en-

deavor, the UCCP, must also do its part in

supporting the students by allocating and giv-

ing faithfully the general assembly-mandated

scholarships for the students.

The memory of the emergence of the

Divinity School and merger with Silliman

University must be kept alive always. In this

way, the dreams and intention of its founders

will not be lost and swallowed by forgetful-

ness. We therefore beg the churches and

friends to pray for the Divinity School and

re-member it in their life and ministry.

Revitalized Program Offerings

I would like to announce that in

April 2008, the Curriculum Committee

and the Academic Council of Silliman

University had approved in principle the

revised curriculum for Bachelor of The-

ology, with some suggestions to be inte-

grated. These academic bodies have also

approved the revised curriculum of the

Master of Divinity for non-B.Th. hold-

ers. Thus, the Divinity School hopes to

implement them in June 2009.

The SU Curriculum Committee and

Academic Council have also approved

the new Master of Divinity program for

those who had basic theological educa-

tion. This is a two-year, thesis-track pro-

gram that allows the student to focus on

a major field of interest and need such

as theology, biblical studies, Christian

Education, pastoral ministry, and spiri-

tual care (CPE). In order to implement

this new program, all the D.S. need to

do is to submit the feasibility studies for

the approval of the Board of Trustees.

The Divinity School therefore challenges

the conferences to send students for these

new programs.

Along th is l ine , the Divin i ty

School will soon offer a masters’ de-

gree program in Missions Studies (M.

Th.) in consortium with the United

Evangelical Mission. This program

will have an international flavor be-

cause s tudents and facul ty wil l be

coming from Asia, Africa and Ger-

many. Hopefully, students from other

continents will also come to study at

the Divinity School. UEM officials

and leaders of the participating semi-

nar ies in the three cont inents wil l

hold a planning consultation in No-

vember 25-28, 2008 here in Silliman

University. Once again, the Divinity

School covets your prayers for these

efforts to flourish.

The Divinity School also envisions

short courses and ladderized programs for

the lay persons and church workers who

hunger for continuing education. This we

hope to finalize the plan and implement

this next summer. Flyers on these pro-

grams will be sent to the conferences.

Justice and Peace Center

This p rogram c rea ted by the

Board of Trustees of Silliman Univer-

s i ty i s l odged under the Div in i ty

School to help to embody the pro-

phetic ministry of Silliman Univer-


sity. In the past years, it ran a project

that focused on trainings in conflict

transformation. Considering the re-

su l t s o f the in te rna l and ex te rna l

e v a l u a t i o n s , a n o t h e r t h r e e - y e a r

project is set. This project will focus

on peacebuilding programs in partner-

ship with some identified communi-

ties. However, it will also continue

to provide trainings in peace educa-

tion, peace building, conflict transfor-

mation and other subject areas within

t h e t h r e e - y e a r p r o g r a m u s i n g

contextual ized modules. I t has ac-

quired new set of qualified project-

based staff that will implement the

project with the help of the Board of

Management.

Meantime, JPC needs a program di-

rector that is organically connected with the

University. Generally, this person is expected

to conceive of other projects to respond to

specific justice and peace issues and help find

funds for the local counterpart of the fund-

ing for these projects.

Notes on the Faculty

D. Th. candidate Prof. Victor Aguilan

will defend his dissertation entitled “Peace-

making Ministry from the Perspective of the

United Church of Christ in the Philippines”

on August 20, 2008. Magnolia Nova

Mendoza has also began taking the entrance

exams for the M. Theol. program in Liturgy.

Rev. Lope Robin is back from his three-

month stint in Tainan, Taiwan where he stud-

ied with Huang Po Ho and M.P. Joseph. He

will continue doing his course work for his

D.Th. in Theology here at the Divinity

School. Another faculty member who is do-

ing her D.Th. in Christian Education is Rev.

Jeaneth Harris-Faller. She is also in her sec-

ond year of studies in Hong Kong’s Lutheran

Theological School, and having done her

comprehensive exams, she is now making

preparations for her dissertation.

Loving God with all our minds

In closing, let me quote once again

from the great commandment: “Love your

God with all your heart, with all your soul,

and with all your mind.” (Matt. 22:36) I al-

ways remind my students about this passage

because this a guideline for a good quality

theological education. Students, conferences,

local churches, the Divinity School and the

rest of the stakeholders of theological edu-

cation and ministerial formation must take

this challenge. May the next generation find

us faithful in this task entrusted to us. SMM

1 See Victor Aguilan, “A Brief Historical Overview of the Development of the Campus of the Divinity School of Silliman

University (from 1921-1968 (draft).” n.p.


The year 1948 was a historic year. It was on this year that the Universal Declara-

tion of Human Rights was approved and signed by the United Nations. It was

also on this year that the World Council of Churches was formed. Here in the

Philippines, 1948 witnessed the founding on May 25, 1948 of the United Church of

Christ in the Philippines (UCCP).2 The UCCP in its history and posture would prove

to be both ecumenical and a strong advocate for human rights and other social issues

affecting the nation and the world.

The UCCP is a product of an organic union, a process that

took about fifty (50) years. While the union was open to

all evangelical churches connected with the Philippine

Federation of Evangelical Churches, eventually, three

churches decided to join together and establish an en-

tirely new entity. Two of these churches were, in

themselves, organ2•hurches, namely: the United Evan-

gelical Church of the Philip- pines (UECP) and the Evan-

gelical Church in the Philip- pines (ECP). The third

church was the Philippine Methodist Church, which

broke out of the Methodist Episcopal Church in 1933.

Early efforts towards Organic Union. The Protestant faith was brought to

the Philippine shore largely through the efforts of the American missionaries. There

were earlier efforts to smuggle Bibles in the Philippines by the British and Foreign

Bible Societies as early as 1838,3 but it was during the coming of the American mis-

sionaries that there was a large scale coordinated effort to convert Filipinos to the

Protestant faith.

The roots of the United Church of Christ in the Philippines could be traced

back to the missionary efforts coming from the following groups:4

A History of theUnited Church of Christ in the Philippines,

Its Social Posture and Its Social Environs (1948-1986)1by Rev. Reuel Norman O. Marigza


Groups Year of Arrival in RP

1. Presbyterians 1899

2. Methodists 1899

3. United Brethren 1901

4. Church of Christ (Disciples) 1902

5. Congregationalists 1902

Even before the missionaries’ arrival to the Philippines, they had started talks in

the United States of America on policies for the new mission area. They discussed (a)

territorial division of the Philippines among the different missions;

(b) a common name for the newly organized churches; (c) a plan for directing growth so

as to produce one national church; and (d) cooperation in schools, press, newspapers,

etc. The result was later carried out in the Philippines through the Evangelical Union,

organized on April 26, 1901. Its primary purpose was to bring about ”a spirit of comity,

unity and cooperation that will eliminate competition and effect harmony for the com-

mon task.”5

On February 1924, the United Church of Manila was formed to “demonstrate

the possibility and practicability of Filipino church union in the Islands, and if possible,

to pave the way for the union of all evangelical churches of the Philippines.”6 This local

church was composed of United Brethren, a number of Congregationalists and some

Baptists.7

Heeding the challenge, the United Evangelical Church in the Philippine Islands

was formed on March 15, 1929. It was a merger of the Presbyterians, the Congregation-

alists, the United Brethren, and the United Church of Manila.8

World War II came to our shore on December 8, 1941 when the Japanese bom-

barded several places in the Philippines where US military bases and installations were

present. By January of 1942, the Japanese Imperial Army had most of the Philippines

under their control. To simplify their dealings with religious groups, the Japanese Impe-

rial Army pressured the Protestants to form into just one body, which was called the

Evangelical Church of the Philippines. This church was the result of the coming to-

gether of the United Evangelical Church of the Philippines, the Church of Christ (Dis-

ciples), the Iglesia Evangelica Unida de Cristo (UNIDA), the Iglesia Evangelica Cristiana

Independiente, the Salvation Army, a segment of the Philippine Methodist Church, a

good number of autonomous congregations of the Iglesia Metodista en las Islas Filipinas,

the Iglesia Evangelica Nacional, and more than 20 smaller independent Churches.9

The UCCP. The UCCP was founded two years after the Philippines gained its

political independence from the United States of America. The national mood was

patriotic, and a primary concern was nation-building. Nation-building involved not only

re-building the nation from the ruins and ravages of the Second World War, but more


importantly, it involved nurturing and strengthening the fledgling democracy. It then

behooved every social sector, including the Church, to contribute to these efforts.

Thus in this period, the statements released by the UCCP were generally sup-

portive of government’s attempts to improve the social condition of its citizens.

The Roman Catholic Church. On the Roman Catholic front, the effort of Fr.

Walter Hogan, S.J., in the arena of social concern and action comes to mind. He started

the Institute of Social Order (ISO) after the Second World War to “communicate the

social doctrine of the Church and to apply it to the social order.”10 It was instrumental

“for activating Church personnel into the social action field.”11

In June 1950, Fr. Hogan and Johnny Tan, his associate, began the Federation of

Free Workers (FFW), an anti-Communist democratic labor union.12 It was just ironic

that the Church hierarchy did not look too kindly on the FFW when one of its affiliate,

the University of Santo Tomas Employees Association went on strike against the Catho-

lic school. Hogan himself was muzzled by Rufino Cardinal Santos.13

In 1953, the Federation of Free Farmers (FFF) was organized by Atty. Jeremias

Montemayor and Fernando Esguerra. They were inspired by the social teachings of the

Roman Catholic Church. FFF became “very effective in helping small farmers in land

cases and in organizing them to enable to fight for their rights.”14

On the level of the Roman Catholic hierarchy, the Bishops through the Catholic

Welfare Organization (CWO), a precursor of the Catholic Bishops’ Conference of the

Philippines (CBCP), issued several pastoral letters on social justice even before the

Vatican II. They issued on January 20, 1948 the “Statement of the Ecclesiastical Hier-

archy of the Philippines on the Social Principles” aimed at presenting principles for

addressing pressing social problems of the Philippines and emphasized the rights and

obligation of both workers and employers as well as the need of cooperation among

them.15 On May 21, 1949, the Bishops issued the “Pastoral Letter of the Philippine

Catholic Hierarchy on Social Justice,” expressing concern for the poor as well as an

anxiety about the threat of communism. The pastoral letter also strongly criticized the

evils of the existing capitalistic system, specially the ever increasing concentration of

private property in the hands of a few.16

Pasquale Giordano notes that this pastoral letter was written when the Huks17

were gaining strength.18

The UCCP Social Posture. The Protestant churches during this period were

concentrated with talks of church unity. There were some differences that arose during

the war years that needed to be threshed out. These differences were largely due to

posture of the church leaders vis-à-vis cooperation with the Japanese Imperial Army,

and to the social question as to how Church should have positioned itself vis-à-vis the

Japanese-controlled State then.19

The Resolutions and Statements emanating from the United Church of Christ in

the Philippines at its first decade were mostly directed at its own ministries and its


ecumenical posture. Its statements about society tended to be on the moral front like the

Resolution Condemning Gambling and Liquor (1952); Banning of ROTC and PMT

Drills, Teachers Meetings and Other Activities on Sundays (1954). It also issued a

resolution calling for the formation of a National Federation of Credit Unions (1952);

and supported the passage of the Bill on Enriched Rice for its beneficial benefits for the

health of the people (1957).20

Aside from the traditional mission schools, student centers, clinics, and hospital

started during the missionary era and continued on by the UCCP, a Department of Public

Welfare was created in 1951 as one of the five departments of the UCCP. One of the

Committee under this Department was the Industrial Relations Committee with the man-

date to study problems in labor and industrial relations and find ways and means to

reach factory workers with the Gospel and Christian ethics. In 1954, Dr. Jovito R.

Salonga served as its Chair.21

The Industrial Relations Committee’s first task was to study of the shipping

strike of 1954. It also conducted seminars on labor problems and relations in coopera-

tion with the Philippine Federation of Christian Churches.22

The arrival of the Rev. Richard P. Poethig in March 1957 gave the Committee

an opportunity to move into new directions in industrial relations.

Poethig took charge of the Industrial Life and Vocations Program. As part of

his orientation to the task, Poethig took classes at the University of the Philippines

Labor Education Center, had exposure to industrial plants in the company of labor union

leaders, participated in assemblies of labor federations. He also took a social ethics

course on ‘industrialization and social ethics.’23

Poethig developed a program which was “to make relevant the Gospel of Jesus

Christ in the lives of people concerned with economic life of the nation and the ethics of

the Christian faith in the working life of the Christian.”24 This involved conducting

regional institutes on Church and labor-management relations; conference level training

in industrial evangelism of ministers and laypeople specially those actually involved in

industrial work, the development of seminary courses in industrial evangelism. The

program called for the maintenance of good relations with non-church groups like labor

unions, chambers of commerce and the UP Labor Education Center.

The Committee also sponsored two Young-Workers-in-Industry Institutes at Los

Baños in cooperation with the Youth Committee of the UCCP Department of Christian

Education in 1958. It also cooperated in the same year with the Philippine Federation of

Christian Churches in holding the First Asian Conference on Industrial Evangelism in

Manila. The immediate result was to arouse interest in the industrial ministries and to

open the participants’ eyes to a new and challenging field of endeavor.25

Industrial Life Seminars were also conducted in seminaries. Poethig would even-

tually teach social ethics courses at Union Theological Seminary. Dr. Norwood Tye, a

Christian Church (Disciples) missionary to the Philippines and who in 1960 served as


General Secretary of the UCCP, notes that in 1965, a student at Union Theological

Seminary served his internship year working in the Allied Thread Company in Pasig,

rather than in a local church.26 Bishop Erme R. Camba, also a former UCCP General

Secretary, identified him as Frank Ambayon. Other seminary students followed. The

Rev. Martin Dulnuan and the Rev. Cesar Taguba of Highland Confrence, who were

ministerial students at Silliman, did their internship in mining communities in Benguet.

Exposure and immersion to the plight of struggling people would later become

a regular feature in the Summer Exposure Program of UCCP seminaries. The Rev.

Dario Alampay assisted the Rev. Poethig in this seminary program. Later, the Rev.

Ciriaco Lagunzad took over from the Rev. Poethig and the program expanded ecumeni-

cally through the Inter-Seminary Program.27

Leaders from the Church would later rise to make an impact in society. Notably,

Dr. Jovito R. Salonga, who become a Senator and later Senate President; Mr. Cipriano

Malonzo, a B.Th. graduate of Silliman College of Theology, became an active labor

leader. In 1958, the Rev. Henry Aguilan became the first UCCP minister to receive full

training at the UP Labor Education Center.28

Assessing those years, Dr. Norwood Tye wrote in 1994:

Although still largely rural-agricultural, the Philippines was feeling strongly

the impact of industrialization. The United Church knew it should be in-

volved on this cutting edge of change… With the exception of labor union

work by one or two Roman Catholic priests, the United Church investment

of personnel and pesos in this relatively new ministry was a pioneering

move, but one which was on-target in terms of needs emerging during the

next decades.29

Another Committee under the Department of Public Welfare was the Social

Work and social education Committee, established in 1956. Co-opted to its membership

were Atty. Leon O. Ty, staffmember of the well-respected and hard-hitting anti-graft

crusading Philippine Free Press: Atty. Cicero D. Calderon, a specialist in labor relations,

became the first director of the UP Asian Labor Education Center.30

One of the most far-reaching acts of this Committee was to explore ways of

doing social work in the slums of Tondo district, as part of the UCCP’s ‘responsibility

for the poor people of that area.’ Out of this effort came out later the organization

popularly known as ZOTO, the precedent of many non-governments (NGO) in the coun-

try.31

The Shift in the UCCP Social Posture. In 1960, the tenor and posture of the

United Church of Christ in the Philippines shifted with the release of the Statement of

Social Concern. It may be said as we saw in the preceding paragraphs that the seeds

were planted in the UCCP’s formative years, its first decade of existence.

The 1960 Statement on Social Concern, while on the whole still positions the

Church in collaboration with government’s effort, signals a shift in that it raised then-


emerging issues and concerns that will have a longer term effect on the nation’s life:

economic development, population trends, modern technology, agricultural develop-

ment, industrialization and rapid social change, urbanization, unemployment, trade union

and management relation and the responsibility of the laity in the midst of such a con-

text.

It was an initial public attempt of the church to do a social analysis.

The 1960 Statement of Concern, while tame by today’s standard, was quite

ahead of its times, it set the ground for a deeper involvement of the Church in the affairs

of Philippine society:

By the mid-60s there seems to be emerging some disenchantment on the ability

of government and private agencies, namely the business sector to address the burning

issues of the day.

On another part of the social arena, things had been brewing. The rise of stu-

dent power that started in the late 1950s and would galvanize in the 1960s would make

a strong impact on Philippine society. According to Teodoro A. Agoncillo, by the sec-

ond half of the 1960s, students had already decided to have a say, not only in academic

affairs but even, in the affairs of the nation with their capability to hold massive student

rallies, strikes and demonstrations aimed at pressuring the government to give in to their

demands.32

Agoncillo attributes the growth of student power to the following:

1. the increasing awareness that reforms in the social political and

economic spheres of the country can be hastened by their com-

mitment to those ideas which would re-structure in such a way to

make it more egalitarian;

2. the inadequacy of those in power to come to grips with realities

and their refusal or reluctance to share the responsibility in na-

tional development with the young whose realism is infused with

the idealism of youth;

3. the continuing crises in national life brought about by graft and

corruption in high and low places and by the cynical attitude of

those who continually speak about virtues and patriotism but sub-

vert society by dishonest dealings and by going into smuggling;

4. the failure of the older generation to appreciate the shift in the

bases of a stable society of which the students form a significant

segment.33

The 1970 General Assembly of the UCCP meeting in Baguio City issued a

statement expressing its being “in accord with the student population in demanding for

just reforms.” The statement further averred, “We unconditionally give our backing for

their demands …”34

The late 1960s and the early 1970s saw the blooming of what was termed as


“student power.” The “parliament of the streets” as the student demonstrations were

called, was basically anti-government. The demonstrations, supported in part by a seg-

ment of the laboring class led to bloodshed as well as loss of lives and destruction of

property. Confronted with massive dissent and using the threat of the Jose Ma. Sison-

led Communist Party of the Philippines and its New People’s Army as an excuse, Presi-

dent Ferdinand E. Marcos placed the whole Philippines under Martial Law on Septem-

ber 21, 1972. Marcos abolished Congress and ruled through decrees, proclamations,

directives and instructions which were made part as laws of the land.35

In the preceding year, a number of Catholic and Protestant church workers,

seminarians and Christian youth met to discuss the question of Christian-Marxist coop-

eration and involvement in the “national democratic struggle” led by the Communist

Party of the Philippines. These meetings led to formation of the Christians for National

Liberation (CNL) in February 1972, with their first National Assembly a month before

Martial Law was declared. Because of the arrest of many people when Martial Law was

declared, (including those in the CNL), the CNL was forced underground. It became a

founding member of the National Democratic Front (NDF) in 1973.36 This provided

another arena where politically-motivated Christians can participate in a covert manner.

The Church at large, including the UCCP was quite ambivalent at the beginning

of Martial Law. The NCCP Newsletter of January 1973 headlined the story, “Church

Heads Support FM.” Eight heads of denominations belonging to the National Council

of Churches in the Philippines (NCCP) signed a resolution expressing their support to

the move of Marcos and their belief that “the President has acted accordingly.”37

That however will not last long. As Robert Youngblood observed, “the role of

the Philippine churches, especially the Roman Catholic church, in the events that led to

termination of Marcos’ twenty-year rule, dramatically underscored the depth to which

church-state relations had fallen since Marcos’ first term as president (1966-69).”38

The Church however became more critical of the Martial Law regime and the

Marcos dictatorship as the years went by and when it became apparent that human rights

violations were mounting. The UCCP has been one of the first churches to express

concern over the conduct of Martial Law in a statement in 1974 by the General Assem-

bly and in 1978 called for the “immediate dismantling of the machinery of Martial Law

in the country.”39

Youngblood noted that

Marcos’ dealings with the churches remained cordial until the late 1960s, but

following the imposition of martial rule in September 1972, church-state rela-

tions began to deteriorate with the loss of civil liberties, increased abuses of

human rights by the military, and the rise of graft, corruption, and economic

mismanagement. Inevitably government policies serving the interests of the

President, his relatives, close associates, and other political allies clashed with

church programs aimed at assisting the poor.40


Recognizing its need to make a clear and forthright stand on the prevailing

crucial issue relating to the suppression and curtailment of civil and political liberties

under Martial Law, the UCCP though the1978 General Assembly issued the “A Resolu-

tion on the Restoration of Civil, Political Liberties and the Dismantling of the Machin-

ery of Martial Law.” It pronounced that the “system of one-man rule or of total concen-

tration of power in one man is anathema to the full growth and enrichment of a Chris-

tian community and oppressive to the challenges to the challenges of a creative and

responsible Christian discipleship” and that it is “in keeping with the democratic tradi-

tion of the evangelical churches that … civil and political liberties be restored, and the

machinery of Martial Law be scuttled.”41

The Church then declared “its will and desire. . . to be duly noted and be made

of record – that this church body is against the perpetuation of a one-man rule in the

country; that it is for the immediate restoration of all civil and political liberties of the

citizens; and that it is for the immediate dismantling of the machinery of Martial Law in

the country.”42

The Mindanao Situation. During the Martial Law regime and even beyond it,

the Philippine government faced a strong separatist movement in the South through the

Moro Nationalist Liberation Front (and later on, the Moro Islamic Liberation Front).

The Church has also addressed this particular reality.

The 1978 General Assembly in Cagayan de Oro City (21-26 May) issued a

Statement on the Mindanao Situation. It saw Mindanao as a land of promise, what with

its potentialities of cultures meeting and melting, where people’s faiths can shine even in

the midst of death, and the possibility where people can live in love based on the prin-

ciple of kinship of people under God.43

But it also saw Mindanao as a land of broken promises, a land of conflict and

struggle of people longing for peace based of justice and genuine development, this

conflict as a result of historical development, where politics and economics play the

dominant role. By saying that, the Church was asserting that while the religious and

cultural factors were at play, these factors are not the primary cause for the conflict, as

some quarters of Philippine would posit.44

It perceived the armed responses of the Moro National Liberation Front and its

Bangsa Moro Army and that of the New People’s Army as attempts to solve the roots of

the historic conflict of Mindanao.45

It perceived further that the efforts of the ecumenical movement through pro-

grams and project as barely making a dent towards the solution of the problems; and the

effort of government as merely “palliative” and worse as a way to “further enhance the

greed for political and economic power.”46

The Assassination of Ninoy Aquino and the Fall of Marcos. On August 21,

1983, Senator Benigno “Ninoy” Aquino, Jr., a leading Marcos critic and oppositionist to

the Martial Law regime and himself a detainee before he was allowed to leave for the


USA for an operation, returned to the Philippines but was assassinated at the Manila

International Airport. His death sparked a series of protest actions from the citizenry,

including many church people. These protests triggers events that lead to what is now

known as the “People Power Revolution” of February 22-25, 1986 to bring to an end the

twenty year Marcos dictatorship and eventually installing Aquino’s widow, Corazon

“Cory” C. Aquino to the Philippine Presidency.47

Cory Aquino’s ascendancy as President was initially greeted with euphoria and

the posture of the Church was captured by the slogan, “Give Cory a chance!” State-

ments coming from churches were usually cautious. It was also because rightist ele-

ments were undermining her leadership through a series of coup attempts. However, the

policies enunciated by the Aquino administration — her total war policy and the conse-

quent human rights violations it engendered, her strong support for the retention of the

US military bases, her implementation of the Comprehensive Agrarian Reform — caused

disenchantment of the people, including the Church.

The UCCP began to once more take on a prophetic stance vis-à-vis the instrumen-

talities of the State. It issued “Peacemaking: Our Ministry” statement issued on August

21, the third anniversary of the assassination of former Senator Benigno Aquino, Jr. It

became one of the most quoted UCCP statements.

It noted some positive developments that puts forward the cause of peace such

as the hope generated by ascendancy of the Aquino administration, thus ending the grip

of the Marcos dictatorship since 1972, the enjoyment of democratic space so long de-

nied the people, the desire of the government and the National Democratic Front for a

ceasefire, the recognition by government, through the President, that “roots of insur-

gency are in the economic condition of the people and the social structures that oppress

them.”48

While these positive developments exist, there were also attempts to subvert

them. The destabilization moves through coup d’etats and other means, the propensity

of some segment of the government to opt for a military solution to insurgency, intensi-

fied military operations designed to eliminate insurgents have brought havoc on the

lives of our people in the countrysides. The latter is seen as tending “to derail the

ceasefire negotiations and can frustrate efforts to attain genuine peace.”49

The Church asserted that it is the “unjust socio-economic and political struc-

tures that breed insurgents” and that “real peace happens when the roots of conflicts and

violence are removed, when a just social structure is built, and when human rights and

dignity are held sacred.”50

It also stressed that “genuine and lasting peace comes when people’s needs are

served,” and “can be attained only when founded on justice.”51

Conclusion. Through out the various critical stages in the country’s life and

history as can be shown in its official statements, the UCCP was an active participant in

pushing for social change. From a close companion of the State in pushing for a more


pro-people agenda, the Church has shown a more independent and critical stance vis-à-

vis the State when it became apparent that the government machinery was not respond-

ing to the people’s plight. The shift that has started in the early 60’s became more

pronounced in the Martial Law era and continued on even after the Martial Law era

ended. The coming in of a new administration, though greeted with some degree of

euphoria, ushered some optimism in our social life. But given its initial favorable read-

ing of the Marcos Martial Law regime, the Church was more cautious this time around

and chose to take a more guarded position deciding to help out by pointing to what it

deemed, from the vantage view of its faith, as acts inimical to the people and to the

nation. Thus, it has continued a prophetic advocacy vis-à-vis the policies of the State.SMM

END NOTES:1 Excerpted from the author’s Master of Theology thesis.2 For full historical account, see T. Valentino Sitoy, Jr.’s Several Springs, One Stream: The United Church of

Christ in the Philippines Vol. 1: Heritage and Origins (1898-1948) (Quezon City: United Church of Christ in the

Philippines, 1992) and Several Springs, One Stream: The United Church of Christ in the Philippines Vol. II: The

Formative Decade (1948-1958) (Quezon City: United Church of Christ in the Philippines, 1997) See also T. Valentino

Sitoy, Jr.’s Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines (1901-1961).

(Quezon City: National Council of Churches in the Philippines, 1989). See further Enrique C. Sobrepeña’s That They

May Be One. (Manila: United Church of Christ in the Philippines, 1964).3 Enrique C. Sobrepeña. That They May Be One. (Manila: United Church of Christ in the Philippines, 1964)

1414 T. Valentino Sitoy, Jr. Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines

(1901-1961). (Quezon City: National Council of Churches in the Philippines, 1989) 1125 Sobrepeña 31-326 Quoted from Sitoy, Jr., Comity 67-687 Ibid., 688 Ibid., 68-699 Ibid., 103-111

10 Pasquale T. Giordano, S.J., Awakening to Mission: The Philippine Catholic Church, 1965-1981. (Quezon

City: New Day Publishers, c1988) 1811 Ibid.12 Ibid.13 Ibid.14 Ibid.15 Ibid., 2016 Ibid.17 “Huks” was the monicker given to the armed group of the Partido Kumonista ng Pilipinas (PKP). It was known

as HUKBALAHAP or Hukbong Bayan Laban sa mga Hapon [ People’s Army against the Japanese] during the Japa-

nese Occupation of the Philippines. The PKP and the Huks continued their struggle against the State after World War

II.18 Giordano, 2119 See T. Valentino Sitoy, Jr.’s Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the

Philippines (1901-1961). (Quezon City: National Council of Churches in the Philippines, 1989) Chapter VI [The

Wartime Federation and Union] and Chapter VII [Postwar Efforts for Unity], 87-114. See also T. Valentino Sitoy, Jr.’s

Several Springs, One Stream: The United Church of Christ in the Philippines Vol. 1: Heritage and Origins (1898-

1948) (Quezon City: United Church of Christ in the Philippines, 1992) Chapter X [The Wartime Union of 1943] and

Chapter XI [Postwar Reorganization and Rehabilitation] 429-483. See further Enrique C. Sobrepeña’s That They

May Be One. (Manila: United Church of Christ in the Philippines, 1964).20 UCCP Statements and Resolutions (1948-1990) (Quezon City: Education and Nurture Desk, 1990) xi-xii


21 T. Valentino Sitoy, Jr. Several Springs, One Stream: The United Church of Christ in the Philippines Vol. II: The

Formative Decade (1948-1958) (Quezon City: United Church of Christ in the Philippines, 1997) 98622 Ibid.23 Ibid., 101024 Quoted from Sitoy 1997. 101025 Ibid., 1011-101226 Tye 1994 27127 Interview with Bishop Erme R. Camba28 Sitoy 1997 101129 Norwood B. Tye. Journeying with the United Church of Christ in the Philippines: A History. (Quezon City:

United Church of Christ in the Philippines, 1994) 19230 Sitoy 1997. 101131 Ibid., 98732 Teodoro A. Agoncillo. History of the Filipino People, Eighth Edition (Quezon City: Garotech Publishing,

1990) 570-57133 Ibid., 57134 UCCP Statements and Resolutions (1948-1990), 8835 Agoncillo 57236 Robert L. Youngblood. Marcos Against the Church: Economic Development and Political Repression in the

Philippines (Quezon City: New Day Publishers, 1993) 81-8237 NCCP Newsletter, Vol. 3, No. 1 (Jan 1973) 1, 4 [The following signed the resolution: Most Rev. Macario Ga

(Obispo Maximo, Iglesia Filipina Independiente), Bishop Estanislao Q. Abainza (General Secretary , UCCP), Bishop

Geronimo Maducdoc (General Superintendent, Iglesia Metodista en las Islas Filipinas), the Rev. Levi Lahaylahay

(General Secretary, Convention of Phil. Baptist Churches), Dr. Alvaro Cariño (President, Lutheran Church in the Phil-

ippines), Bishop Cornelio Ferrer (Bishop of the Manila Episcopal Area, United Methodist Church), Bishop Serafin

__erto *{ineligible} (General Superintendent, Iglesia Unida de Cristo) and The Rt. Rev.Benito Cabanban (Phil. Epis-

copal Church)]38 Youngblood, v39 UCCP Statements and Resolutions (1948-1990) 99-101, 122-12340 Youngblood, v41 “A Resolution on the Restoration of Civil, Political Liberties and the Dismantling of the Machinery of Martial

Law,” Journal of the Proceedings of the First Quadrennial General Assembly May 21-26, 1978, Cagayan de Oro City.

Appendic XXIII 565.42 Ibid.

43 “On the Mindanao Situation,” Journal of the Proceedings of the First Quadrennial General Assembly

Appendix XXI 55244 Ibid., 120-121

45 Ibid.46 Ibid.47 Reuel Norman O. Marigza. “A Chronology of Protestantism in the Philippines and Related Historical Events”

in Profiles in Protestant Witness: The First Fifty Years of Evangelical Christianity in the Philippines (1898-1948) ed.

Dale Law (Muntinlupa: Institute of Religion and Culture, 1999) 12248 “Peacemaking: Our Ministry,” UCCP Statements, 147-14849 Ibid., 14850 Ibid., 147-14851 Ibid.


Title:

“On Job: God-Talk and the

Suffering of the Innocent”By Gustavo GutierrezTranslated from the Spanish by Matthew J. O’Connel

Maryknoll, New York: Orbis Books, 1991.

Reviewed by : Rev. Noriel C. Capulong

This is one book that I really found

to be immensely helpful in the

writing of my second volume of

the Reading and Hearing the Old Testa-

ment in the Philippine Context, specifi-

cally in the chapter and section dealing

with the book of Job. For Gustavo

Gutierrez’ exhaustive treatment and dis-

cussion on the different major parts or

sections of Job simply oozes not just with

the scholarly depth for which he is al-

ready well known as a pioneer in the ar-

ticulation of the “Theology of Libera-

tion”, but most of all, with the zeal of

one who remains deeply rooted in the

Scriptures while remaining so passion-

ately moved and concerned about the

suffering and pain of his fellow Latin

American peoples.

This book is actually not a com-

mentary but a more of an extended es-

say or theological reflection on the plight

and the faith of Job in the midst of an

apparently unjust suffering. At the end,

one can readily acknowledge that this is

one clear example of a solid attempt to

re interpret the Scriptures in light of a

very pressing and even depressing hu-

man condition and to discern from the

Word a message that can bring light and

hope to a suffering world.

Here, the text, as reread and re-

interpreted by Gutierrez is able to address

the context with clear intentionality and

renewed integrity. For Gutierrez sees in

the situation of suffering experienced by

Job a mirror-like reflection of the intense

and unjust suffering being experienced

by the majority of his fellow Latin Ameri-

can citizens in that continent, a situation

not entirely different from our own con-

temporary Philippine social and eco-

nomic conditions. Thus, the author em-

barks not just on a scholarly endeavor

but also on a spiritual journey of wres-

tling with major life and faith issues aris-

ing from the book itself and discerning

their significance for the contemporary

social and economic condition of the

Latin American peoples.

Gutierrez, thus discerns one very

central theme in the book which he partly

adopts as the sub title of his book, “How

are we to talk about God. More particu-

larly: how are we to talk about God from

within a specific situation- namely, the

suffering of the innocent.” It is the kind

of God-talk or talking about God in the

midst of suffering of the innocent that

the author tries to articulate as he weaves

through the pages and sections of Job.

This kind of God-talk was then

voiced out through two distinct languages

discerned by Gutierrez in the book, the

Book Reviews


language of prophecy and the language

of contemplation. The language of proph-

ecy speaks of the struggle and the ten-

sion arising out of the debate between

the suffering Job and that of his friends

who turned out to be “sorry comforters”,

with Job raising his firm voice of pro-

tests to the Almighty on the unjustness

and unfairness of his suffering on the

basis of his claims to righteous and pi-

ous and even charitable modes of living.

His friends meanwhile had been admon-

ishing him for his rather “unrepentant”

and disconsolate attitude before God,

calling on him to simply return to God

with humility and repentance so that he

can be properly restored to his former

condition of prosperity and wholeness.

The friends’ stand, and essentially that of Job

also, had been premised on the old theologi-

cal tradition of rewards and punishment which

is also technically called, “The Deuteronomic

formula”. Job however, has remained ever

vehement in maintaining his innocence be-

fore God and even challenging God to a de-

bate if ever there could be a proper umpire

between them. All the more the friends be-

came so scandalized by this posture of Job.

A turning point was reached how-

ever in the seeming impasse between Job

and his friends when we reach what

Gutierrez considers as a pivotal chapter

in chap. 24. There, in very vividly de-

tailed and moving poetic presentation of

the concrete situation of the poor,

Gutierrez demonstrates right from the

text how the poverty of the poor as de-

scribed is clearly not the result of des-

tiny nor of punishment from God as is

usually presumed under the theology of

the rewards and punishment. Rather, it

was made clear that the suffering of the

innocent poor is caused by the wicked-

ness of those who exploit and rob them

of their substance and life itself. This is

why Job describes the oppressors of the

poor as murderers (24:14). In this poem,

as discerned by Gutierrez, Job realizes

that his own situation of suffering is the

lot also of the poor. He now knows that

“he is part of the world of the poor”.

Thus, from thereon, Job’s cry for

justice and vindication is no longer a cry sim-

ply for himself. His questions to God is no

longer just for himself as he realizes the many

others among his fellows who are in similar

misfortune. His voice now begins to speak

of one who is articulating the innermost

longings and quest for justice for the suffer-

ing poor and powerless. As Job becomes the

voice of the suffering poor, he also takes his

stand before God in solidarity with all others

who suffer injustice and victimization (30:24-

25). This faith stance of Job is even com-

bined with his own professed practice of a

kind of “ecological justice toward the earth,

mother of life and source of food for the poor”

(31:38-40), [p. 42]. At the same time,

Gutierrez notes that Job connects his com-

mitment to the poor with another central

theme of the Bible- “the rejection of idola-

try” (31:24-28). In this manner Job is able to

express his complete surrender to “the God

who has a preferential option to the poor”,

which compels him to be equally attentive to

the needs and cries of the poor.

It is in this contradiction between

the manifest righteous, God-fearing

stance and behavior of Job and his ap-

parent unjust suffering that the language


of prophecy is uttered and articulated in

revealing the tension between traditional

religious belief and concrete reality. Yet

the resolution comes not in the provision

of straightforward answers as demanded

by Job but more in the form of a con-

frontation with the ineffable mystery of

the presence of God as creator and

sustainer. Job, according to Gutierrez,

enters this time into the realm of the lan-

guage of contemplation, where he is

made to receive the response of God from

heaven (38-41:34) giving him a peek at

the plan of God for all creation (not just

for him) and of God’s just government

of the world [p. 69]. Job is presented with

the very nature of God’s just governance

of the whole creation, as God grants life

and freedom even to the wild creatures

of the earth.

At the same time, Job realizes

the utter mystery and ineffability, the

deep incomprehensible character of God,

but which “indicates the freedom and

gratuitousness of God.” There is some-

thing, as Job eventually realizes, in the

mystery and power of God which will

always remain beyond the comprehen-

sion of the human being but which can

only be experienced as pure grace or

abiding love. In entering and experienc-

ing the realm of this language of con-

templation, Job confesses a radically new

understanding of God defined now more

by his own personal encounter with this

God and less by what tradition has taught

him (42:1-6). He has come at new un-

derstanding of faith and an abiding rela-

tionship with God in this level of con-

templation.

Here, Gutierrez makes his own

concluding interpretation of this new un-

derstanding of Job about his faith in the

midst of suffering, “that justice alone

does not have the final say about how

we are to speak of God. Only when we

come to realize that God’s love is freely

bestowed do we enter freely and defi-

nitely into the presence of the God of

faith. Grace is not opposed to the quest

for justice nor does it play it down; on

the contrary, it gives it its full meaning.

God’s love, like all true love, operates

in a world not of cause and effect but of

freedom and gratuitousness” (p. 87).

Definitely, this book is one work

of Gutierrez that is bound to become an-

other classic testimony to his pioneering

spirit as a scholar of and for liberation in

its fullest and truest sense. For those pas-

tors, Bible teachers, and lay leaders look-

ing for a way to understand and make

sense of the rather complex tapestry of

both the poetry and prose of Job, this is

one book you simply cannot afford to

miss. Surely, Gutierrez wrote this book

not just for his own people in Latin

America as target audience, for as Fili-

pinos, we can easily identify with the

very issues and concerns he is talking

about. For wherever or in whatever part

of the world there remains unjust suffer-

ing of the innocent and the poor, this

book will always have something defini-

tive to say as discerned from the book of

Job itself. We can, therefore, be thank-

ful enough for such a gift Gutierrez is

now sharing with the rest of the world,

especially, the third world church. SMM


Title:

“A New Christianity for A

New World”By John Shelby SpongHarper One: A Division of Harper Collins Publishers,

n.p.,2002

Reviewed by: Dr. Levi V. Oracion

If one finds Rick Warren’s two popu-

lar books, The Purpose Driven

Church and The Purpose Driven

Life too uncritical of the modern world

and too sanguine about the health of

Christianity, it would be best for him/her

to struggle with Bishop Spong’s A New

Christianity for a New World. It is the

same genre as John A. T. Robinson’s

Honest to God.

Bishop Spong known for taking

up the cause of the women, and gays and

lesbians in the life of the church, plunges

into another controversial territory and

shakes the intellectual foundations of the

traditional faith by arguing that theism,

which has been culturally bound up with

both the understanding and the practice

of faith, is neither an essential compo-

nent of the Christian faith nor a neces-

sary framework for its articulation.

The good bishop finds the basic

framework of traditional Christianity

quite irrelevant to the intellectual mind

set of the contemporary experience of

modern men and women and prognosti-

cates that such a hidebound embrace of

faith could only wither away and die if

the essential meaning of the Christian

faith is not articulated within the thoughts

forms of the contemporary world.

Theism, argues Spong, is not

part of the biblical divine revelation;

rather it was a hypostatic seizure of forces

of nature that stood over against human

beings as they self-consciously experi-

enced the awesome powers they encoun-

tered in the natural world. Spong con-

cludes, “God, understood theistically, is

thus quite clearly a human

construct”(p.45).

Once upon a time, theism may

have provided a sense of security to the

world of Christianity when the belief that

no matter what happens to the believer

or to the world, he/she knows that God

is in control , and that whatever happens,

God will do what is the very best for all

God’s creatures. But, according o Bishop

Spong, such a cavalier affirmation of

faith in the theistic God is belied by both

real events in the world and by observ-

able forms of human behavior.

The latter, of course, is not a new

inasmuch as the classical critiques of

Christianity had earlier been made more

powerfully by Soren Kierkegaard in his

Attack on Christianity and by Friedrich

Nietzsche in his The Anti-Christ. As for

the former, we need only look at con-

temporary historical events- the Iraq and

Afghanistan War, the genocide that has

been happening in Darfur for a number

years now, the various act of terrorism

that take place on an almost daily basis

and the natural catastrophes that visit our

planet with alarming frequency- as well

as remember monumental horrors like

that of the holocaust and the elimination

of 30 million Russian peasants by Stalin.


Where was God in all these evens?

Of course, there are biblical pas-

sages that quite clearly support the idea

if a theistic God that may have

emboldened theologians like Calvin to

propound a God who predestines every-

one to heaven or hell, or no matter who

they are or what they do. But Spong is

more responsive to the tender and more

humane elements in the Bible, so that he

speaks of God not as the all-powerful ab-

solute God who in the divine sovereign

will, shall bring all things into perfect

consummation; but more as friend who

invites us to travel through life in the total

trust in God’s care and tell us to aban-

don all our defenses and culturally con-

structed security systems. I think Spong

should offer as much more than what

amounts to pious talk, speak of a divine

human synergy where God’s action in

nature and history has to contend with

forces that operate independently of the

divine will, and where human participa-

tion in becomes a major force in bring-

ing the divine will into realization.

Spong’s book should generate

considerable excitement and move the

theologically minded to explore the new

veins of gold that he leads us to see. For

instance, he jettisons original sin for he

would rather stand in awe and marvel at

what human beings have achieved – great

works of Michelangelo, Mozart’s music,

massive and divine architecture, the sci-

entists work in probing the mysteries of

the human body; simply go against the

horrible notion of total human deprav-

ity. But no theologian has ever denied

that human beings are so fallen that they

can be viewed almost as pure evil; yet

the locus from which they fell must also

be taken into account. The Pauline-

Augustinian understanding of the nature

of human beings is far more adequate in

grasping its depth and complexity. Why

God should go through all the trouble

that God did is quite incomprehensible

if the object of the divine action is purely

evil. There must be something of value

in fallen human beings that God should

come to their rescue; and “that something

of value” could be the source of great art

that fallen humanity has given rise to.

Besides, if the sin of human beings were

a mere trivia, God’s sacrifice on the cross

would appear supererogatory, to say the

least.

There are so many novel and exciting

ideas in Spong’s book. He wrestles with

the major realities of faith such as the

Incarnation and moves away from the

traditional divine-human union towards

Jesus’ realization of authentic humanity;

he no longer sees evangelism and mis-

sion in their former format but foresees

a genuine and honest coming together

of all faiths each sharing their vision of

what love, peace and justice is. It is re-

ally exciting to journey with the good

bishop as he seeks to transcend the ven-

erable boundaries of faith and dare to

walk in an open space where he can

breathe in authentic humanity wherever

it may issue forth. Bishop Spong envi-

sions an exciting human future. It sails

against the wind of the current “clash of

civilizations.” If we turn a deaf ear to

the wise counsels of this book, we do so

at our own peril. SMM


GREENCHRISTIAN VIRTUES

TODAYProf. Victor Aguilan

Biblical Texts: Ps. 147; John 6:1-15

Thanks be to God for this opportunity to share with you my reflection. As we prepare

ourselves let me share with you a prayer of John Calvin. Let us bow our head in prayer:

“Heavenly Father, in your son, Jesus Christ, are hidden all the treasures of wisdom

and knowledge. Enlighten our minds by your Holy Spirit and grant us that rever-

ence and humility, without which no one can understand your truth. Through the

same Jesus Christ our Lord, Amen.”

The passage from the book of Psalm is familiar to us while the Gospel reading

reminds us of the feeding of the 5,000. I have chosen these two biblical passages in connec-

tion with our emphasis for today – RURAL LIFE.

According to United Nations Population Fund (2007) the world’s human population

is undergoing a transition from being largely rural to urban. By 2008, the global urban

population will be, for the first time in global history, greater than 50%. As such, urban

growth and accompanying changes with urbanization are increasingly being recognized as

one of the critical development issues of the 21st Century.

The issue that we will be facing this century is the relationship between urban and

rural communities. Today there is a perception that urbanization is bad for the rural commu-

nities. And that the relationship between these two, cities and the country sides, is antagonis-

tic, destructive and exploitative.

According to Peter Kareiva, chief scientist at The Nature Conservancy said “If we do

not learn to build, expand and design our cities with a respect for nature, we will have no

nature left anywhere.”

For our reflection today I would like to focus on the relationship between the urban/

city life and the rural life. As I re-read the passages the other night, it came to my attention

that the two biblical readings have something to share with us.

Let me begin with verse 2 of Ps. 147 which says “The LORD builds up Jerusalem; he

gathers the outcasts of Israel.”

The Lord builds up Jerusalem. Where is Jerusalem? It is on top of a mountain. It is the

city of David where Solomon constructed the temple. In other words, Jerusalem was a city

that God has established. The biblical truth is that the God of the Bible is the Sovereign Lord

S E R M O N


who builds cities and communities.

But is it a different city. Not like the city of men.

The city of men is a city of contrast and discrimination

The city of men is a city which exploits the poor, discriminates the weak and abuses

the vulnerable

The city of men is parasitic. It consumed without returning anything. It has an insa-

tiable greed for fuel, food, and other resources.

The city of men sucks out the wealth and resources of the country-sides. The city of

men has made mountain barren, dried up rivers and lakes, and strip the land empty of life.

The city of men has turn the countryside into a wasteland and a war zone

But the writer of Psalms 148 declares that God builds up Jerusalem. It is a city chosen

by God. It is a city of God and utterly different from the city of men.

The city of God is a city where outcasts find refuge and a sense of community

The city of God is a city where the brokenhearted and wounded find healing

It is a city that “he strengthens”, and guarantees blessings and prosperity to all dwellers

God’s city is a peaceful city, a place without wars, without violence and teeming with

life. The writer declares:

“12Praise the LORD, O Jerusalem! Praise your God, O Zion! 13 For he strengthens

the bars of your gates; he blesses your sons within you. 14 He makes peace in your

borders; he fills you with the finest of the wheat.

God’s city is a city where there are abundant supplies.

God’s city is a city where mountains, hills, forests, rivers and animals are not ex-

ploited and abuse. Because the God who builds up Jerusalem, is also the God who sustains

creatures of the forest and makes the grass grows upon the hills.

To quote verses 8-9: “He covers the heavens with clouds, he prepares rain for the

earth, he makes grass grow upon the hills. He gives to the beasts their food, and to the young

ravens which cry.”

The writer of Ps. 148 declares that the God of the Israelites is the God of the whole

Creation. God is the master of the Universe. God is the God in the cities and in the country-

sides. So let us praise the LORD, city dwellers and rural folks.

I am a city person. But I long for the city of God. The various cities that I have visited

have failed to approximate the City of God. I have seen oppression, exploitations, abuse,

discrimination, opportunism and deceptions in the many cities I have visited.

To overcome this destructive and antagonistic relationship between the cities and the

rural communities, we need to learn to build, expand and design our cities with a respect for

nature. It is a greening of our cities.

Since it is located in the urban centers, seminaries can help through education and the

formation of character. This brings me to me Gospel reading John 6:1-15. The story of the


feeding of the 5,000, I believe, has shown to us some of the virtues that we need to develop

for the greening of our cities. There are four significant virtues which the story reveals

namely: the virtue of justice, the virtue of pietism, the virtue of frugality and the virtue of

non-violence. Let us reflect on each virtue.

1. The virtue of justice. In the story, Jesus saw a multitude coming to him. He asked

his disciple Philip with an interesting question, “How are we to buy bread, so that these

people may eat?” The disciple answered him that it was an impossible task considering the

capital involved - that the 200 denarii would not be sufficient to buy enough bread. In the

synoptics, we read that the disciples protested. It would require a huge sum of money. What

they have was the five loaves and two fish!

But Jesus proved the disciples wrong. Feeding the people was not a mission impos-

sible. You do not need to rely solely on money or capital to be able to do something. The five

loaves and two fishes did not seem much. But Jesus took them. .. 5,000 people were fed. It

was a miracle. It was a sign from heaven.

In the hands of Jesus, little is always much. The disciples had forgotten what Jesus had taught

about God. Jesus taught that God cared deeply for the poor and the powerless. He not only taught it, he

enacted it. Jesus fed the poor and hungry and taught the disciples the practice of sharing with those in

need. Even with little money they could perform miracle if they only believed what Jesus believed.

Through the practice of justice, many “miracles” could be accomplished. This “miracle” begins when

there is a change of heart, from indifference to a heart that is just.

Here, Jesus shows to his disciples the virtue of justice. Justice today includes the just

distribution of the world’s goods and services, so that all humans have the essential material

conditions for human dignity. The ecological degradation aggravates economic deprivation.

And economic deprivation is major cause of ecological degradation. It is a vicious cycle.

Someone suggested that the solution to problem of hunger and scarcity of resources is by

simple living. Live simply so other may simply live.

At the Divinity School, how can we practice this virtue of justice? What little do you

have which you can share to the school so at the hands of the Divinity School your share can

accomplish a lot.

I believe that God has provided the Divinity with supplies to meet our needs. We have

the faculty members who are ever ready to share their knowledge. We have friends and

partners who continue to support our various programs. We have local churches that send

and support students and pastors for training. We have the University that can provide us

with the facilities that enhance learning. We have established networks and earned the good-

will of the larger community. We have what we need to build a sustainable formation center.

2. The virtue of pietism. Another virtue needed today is pietistic virtue. What is pietism? The

dictionary defines it as “reverence for God.” John Wesley calls these works of piety as spiritual

disciplines. These disciplines include prayers, worship, bible study and fasting.

Let us return to the text in John. The Gospel emphasizes this virtue of Jesus that before passing


out the food Jesus gave thanks. His giving thanks is, in fact, a prominent part of the story. The Bible

tells us that after the five small loaves and two fish were given Him, Jesus “took the loaves, gave

thanks, and distributed to those who were seated as much as they wanted” (vs 11).

The act of giving thank to God is an act of prayer and worship. And it was character-

istic of Jesus to pray before doing anything. For Jesus is a person of prayer. Pietism is a habit

of acknowledging the God who gives us grace, and who sustains us with all our needs.

Pietism helps us acknowledge our absolute dependence on God.

Together as the gathered community at worship and in prayers we celebrate our life together

and affirm our identity as children of God and followers of Jesus.

Worship is the place where we can be transformed anew each week as we seek to

return from the struggles and vicissitudes of life in the world to restore our spiritual and

moral rooted-ness in the life of God. Worship is also a central place where we articulate our

fundamental beliefs and values. Therefore our love of God’s creation and our commitment

to care for God’s creation should play an integral role in our worship life.

3. The virtue of frugality. Connected with the virtue of pietism is the virtue of

frugality. Let us return to the story. Jesus instructed his disciples to “Gather up the frag-

ments left over, that nothing may be lost.” Why gather the left over? To gather is to show

respect and reverence to the gift of God. More so Jesus did not want the gift of God to go to

waste. It shows Jesus’ frugality.

Frugality connotes thrift, moderation, temperance, and efficiency. It is the anti-thesis

of the over-consumption, wastefulness, laziness and indifference to others need. Frugality is

the opposite of being a miser or dalo/madamot. We must be constantly watchful, especially

against becoming involved in a vain and excessive love of material possession like the rich

fool or rich man in the story of Lazarus. However today’s society encourages less saving,

more consumption, which is a characteristic of a consumerist society.

We have lost control of ourselves in the utilization of God’s earthly resources which is

one reason why we have this environmental crisis. We cut down more tree rather than plant-

ing. We over-fish the ocean.

At the Seminary, what gift or gifts of God do we need to gather so that nothing may be

lost? Do we conserve energy? Do we practice the three Rs of environmental ethics- RE-

DUCE, REUSE, and RECYCLE.

4. The virtue of peacemaking and non-violence. And finally there is a virtue that we need to

cultivate to help transform the city into a green city. This is the virtue of peace and non-violence.

After seeing the miracles the people thought Jesus was the Messiah. This fills the

people with excitement and tried to make Jesus king by force. Jesus had to leave them and

go into “hiding” (Jn 6:15). The masses wanted to a Messiah who could provide them of their

material needs They are all wrong. They all misunderstand the kind of Messiah Jesus is.

What kind of Messiah is Jesus? He is not a man of war; rather, He is a king of peace.

His kingdom or city is a city of peace. Jesus rejected violence because it begets violence.


Killing begets killing. There is nothing good about violence. Today, one concrete manifesta-

tion is militarism. We have succumbed to the myth of redemptive violence, that violence can

settle our entire problem. We are attracted to the RAMBO solution or the Bush doctrine:

“Attack them now, ask questions later!”

Militarization must be rejected and denounced because it will not bring about just and

lasting peace. Militarization destroys democracy, civilian rule and violates human rights. It

siphons society’s resources which are needed for social services. It prevents genuine peace

talks with rebels and insurgent groups to settle armed conflicts. Militarization thrives on

fear, thus it perpetuates wars and conflicts.

To end violence and militarism, we begin by developing the virtue of peace which

Jesus has shown. I think Jesus would agree with Lao-Tse [born 604 BC], the first philoso-

pher of the Taoist school. Please allow me to quote his poem,

Peace

(from Tao Te Ching)

by Lao-Tse

If there is to be peace in the world,

there must be peace in the nations.

If there is to be peace in the nations,

there must be peace in the cities.

If there is to be peace in the cities,

there must be peace between neighbors.

If there is to be peace between neighbors,

there must be peace in the home.

If there is to be peace in the home,

there must be peace in the heart.

When we reject violence and embrace the virtue of peacemaking and non-violence,

we contribute to the greening of our cities.

There are many things which I could share. However these four virtues that I have

mentioned – justice, piety, frugality and peacemaking are green Christian virtues that we

need to practice regularly so that they become habits to help transform our cities into a green

city.

Let us pray. Look upon your people, dear God, Father, Son and Holy Spirit. Help us

see how much blessings we have received from you through your Seminary-the Divinity

School of the United Church of Christ in the Philippines. And move us from our compla-

cency and fill us with a deeper sense of who we are and our responsibilities as your chosen

people, as you church which you send to bear witness to the world, to do good in the midst

of evil and injustice, and to be your steward of creation. Here we are, Lord. Send us. Amen.SMM


Waiting

God, so much of faith is waiting

Like a pregnant woman waiting in

hope

Like a people under siege, holding out

till relief comes

Like the soul lost in the darkness,

Unable to see even a glimmer of light

Yet stumbling through the night

because somewhere,

Out ahead, day will surely break

God, be with us in our waiting

(The Pattern of our Days, Kathy Galloway, ed.,

Wildgoose Publications, Glasgow, p.112)

After Psam 131

God, you love us with a tender love

Like Mary, holding her child gently in

her arms

Like Joseph, breaking with harsh

tradition

To stand by his beloved and her baby.

Still our restless hearts to rest in you

Knowing ourselves loved.

(The Pattern of our Days, Kathy Galloway, ed.,

Wildgoose Publications, Glasgow, p.112)

God of exiles, keep calling us home.

You know the yearning of our hearts.

You also know how easily we can lose

our way.

May this Advent season be a time of

coming home to the best of who we

are.

May our personal homecomings

influence all the earth.

We walk this day with hopeful hearts,

Believing that your justice and com-

passion will bring comfort and

freedom

To all who are in exile. Amen.-Joyce Rupp, May I Have This Dance?

( lifted from Let It Be Advent Meditations for Women,

Therese J. Borchard, ed., The Crossroad Pub.

Company, New York, p. 31)

O God:

Enlarge my heart that it may be big

enough to receive the greatness of

your love.

Stretch my heart that it may take into

it all those who with me around the

world believe in Jesus Christ.

Stretch it that it may take into it all

those who do not know him, but who

are my responsibility because I

know him.

And stretch it that it may take in all

those who are not lovely in my eyes,

And whose hands I do not want to

touch;

Through Jesus Christ, my Saviour,

Amen. (Luke 10.25-37)-Prayer of an African Christian,

With All God’s People, WCC, 1989

(lifted from Bread of Tomorrow, Janet Morley, ed.,

SPCK Christian Aid, University Press, Cambridge,

UK, 1992, p. 27)

A Family Litany Of Penitence

Leader: As you have come near us in ac-

ceptance and forgiveness through Jesus

Christ our Lord, so ought we to seek out

each other in forgiveness and under-

standing, following your example. But

RESOURCES FOR

Advent & Christmastide


too often we have failed and fallen short

of the responsibility we share as fami-

lies. (Silence)

All: For this we ask your forgiveness, and the

forgiveness of those near us we have hurt.

Children & Youth: As children we have too

often failed in our responsibilities toward

older people. We have gladly accepted

support and protection from them and

returned little but hostility and rudeness.

We have thought only of our own needs

and wants, and have been indifferent to

the needs and frailties of our parents,

quick to judge and harsh in condemna-

tion. (Silence)

All: For this we ask your forgiveness, and the

forgiveness of those near us we have hurt.

Parents & Elders: As those who are respon-

sible for the repetitive daily chores which

make a house a home, we are too often

resentful that expressions of gratitude

are rare, that we are taken for granted

by those who come and go. We too of-

ten devalue the simple yet crucial con-

tribution we make daily, and see our-

selves unimportant and of low esteem.

(Silence)

All: For this we ask your forgiveness, and

the forgiveness of those near us we have

hurt.

As members of human families, we

recognize our shortcomings and selfish

attitudes and ask your help in overcom-

ing them. Give us the strength to de-

mand from others the same respect and

care we attempt to give them, recogniz-

ing our mutual responsibility to each

other as members of families. We ask

for greater acceptance of each other and

deeper appreciation for the gifts we bring

each other. In Christ’s name and for his

sake. Amen. (Silence)

(lifted from the Book of Worship, UCC-USA, 1986)

Holy and gracious God, the season of

Advent is so important to me:

It’s not just the parties and presents,

Not for me!

What I look forward to each year, is

your coming;

Your love born again, as if never

before.

But save me from thinking this is just

happening to me.

Or to my family.

Or to a family of like-minded people

called Christians.

Remind me that Advent is about

everyone,

With or without presents, or hang-

overs.

And remind me, too, that Advent is not

just for individuals,

But for the world, and everything in it;

For cultures and nations and peoples;

For justice and equality; and for

enough care of the planet to make

hills sing with joy.

Remind me most of all, holy and

gracious God,

That Advent is about you, and your

reign over all things.

Remind me of how you changed the

history of the world;

And hold time and space in your

hands.

Help me to see just how big this party

is!

And whatever else you do, God,

please save me from making a fool

of myself by pretending that it is my

party, or the celebration of the

faithful few.

(Brian Woodcock & Jan Sutch Pickard, Advent

Reading from IONA, Wild Goose Publications,

Glasgow, 2000.)


Leader: God calls us now in this Christ-

mas season to become new,

People: To make room for our own nativ-

ity, even where there is no room at the

inn.

Leader: Where we are busy –

People: Peace.

Leader: Where we are lost –

People: Salvation.

Leader: Where we are sad –

People: Joy.

Leader: Where we are bitter –

People: Love.

Leader: Let this hour be a time to hope for

all these gifts of God. Amen.(Roger D. Straw, Flames of the Spirit. Ed. Ruth Duck.

The Pilgrim Press, Cleveland, Ohio, 1985, p. 19)

Leader: Tonight on Christmas Eve, we

kneel with families all over the earth in

the presence of the Most High.

People: The people who walked in dark-

ness have seen a great light; those

who dwelt in a land of deep darkness,

on them has light shined.

Leader: As we have been invaded by light,

let us enlighten.

People: As we have been found, let us

seek out the lost.

Leader: As we have been liberated, let us

set the captives free.

Unison: For to us a child is born, One

whom God sends to bring peace and

light, freedom and reconciliation.

Thanks be to God. Amen.(Holly W. Whitcomb, Flames of the Spirit. Ed. Ruth

Duck. The Pilgrim Press, Cleveland,

Ohio, 1985, p. 20)

We are called to proclaim the truth…And

let us believe:

It is not true that this world and its people

are doomed to die and to be lost.

This is true: I have come that theymight have life in all its abundance.

It is not true that we must accept inhuman-

ity and discrimination, hunger and poverty,

death and destruction.

This is true: the deaf hear, the dead areraised to life, the poor are hearing thegood news.

It is not true that violence and hatred

should have the last word, and that war

and destruction have come to stay forever.

This is true: death shall be no more,neither shall there be mourning norcrying nor pain anymore.

It is not true that we are simply victims of

the powers of evil who seek to rule the

world.

This is true: the Lord whom we seekwill suddenly come to his temple; andhe is like a refiner’s fire.

It is not true that our dreams of liberations,

of human dignity, are not meant for this

earth and for this history.

This is true: it is already time for us towake from sleep. For the night is fargone, the day is at hand.

-Allan Boesak, South Africa,

Adapted from an address to the WCC, 1983.

(lifted from Bread of Tomorrow, Janet Morley, ed.,

SPCK Christian Aid, University Press, Cambridge,

UK, 1992, p. 31)

BirthTo wait

To endure

To be vulnerable

To accept

To be of good courage

To go on

Day after day after day;

To be heavy with hope

To carry the weight of the future

To anticipate with joy


To withdraw with fear

Until the pain overcomes

The waters break

And the light of the world

Is crowned.

Then the travail is over

Joy has overcome.

Lord of heaven and earth,

Crowned with blood

At your birth,

Delivered with pain,

Bring new hope to birth

In your waiting world

Bring fresh joy

To those who weep.

Be present

In all our dyings and birthings.(The Pattern of our Days, Kathy Galloway, ed.,

Wildgoose Publications, Glasgow, p. 128)

Light of the World: you gave us the

transforming birth of the child Jesus as a light

for our path. Yet we confess that we shut

our eyes to the light. We admit that we do

not want to see the gift you have given us.

We acknowledge our reluctance to see and

share our gifts with our sisters and brothers.

We are often dazzled by the glitter and tin-

sel the world has made of Christ’s birth. We

ask that your Spirit be lit within us, that we

may share your gifts of peace and justice

with all people. We seek to receive, and

return the gift of Christ’s birth and death,

again and again. Amen.(Rebecca Ferguson & Ruth Duck,

Flames of the Spirit. Ed. Ruth Duck. The Pilgrim

Press, Cleveland, Ohio, 1985, p. 21)

Doxology for ChristmasPraise God whose dawn transfigures night,

Whose Daystar shines for us on high,

Whose Spirit brings into our sight

The hope which to our world draws nigh.

Amen.

Come, Christ Jesus, be our guest, and

may our lives by you be blest.

Come, God-with-us, and free us from the

false claims of the empires of this

world.

We are lonely for you and your peace.

Come, Emmanuel, and dwell with us,

make us your people indeed,

The people through whom you bring love

and justice to the world.

Come, Jesus, and reign; Claim your

rightful place in our hearts

And in the midst of our community. Plant

the seeds of hope among us.

Establish God’s reign on earth.

For we pray as you taught us that God’s

reign might come in fullness on earth.

(All pray the Prayer of Our Saviour)

(Ruth C. Duck, Flames of the Spirit. Ed. Ruth Duck.

The Pilgrim Press, Cleveland, Ohio, 1985, p. 14)

A Paraphrase of Christ’s PrayerO God of Sky and Earth

May we reverence your presence

Both within us and beyond.

As we eat may we live your Way of pil-

grimage.

The Way of compassionate sharing.

Help us to be forgiving, forgiving of others,

forgiving of ourselves.

Liberate us from guilt -

That learning from our mistakes,

We may move beyond self-centeredness to

that depth of being

In which we are one with all things

This is the Way of love, peace and justice.

For the Earth, for human beings and for all

living creatures

Both now and forever. Amen.

(In the Circle of Faith Worship Resource Book, Lilibeth

N. Puyot, ed., a Publication of the Asian Institute for

Liturgy and Music, Q.C., Phils. p.56)


A Father Speaks: Prof. Victor Aguilanby Gideon Gunda, M.Div. Middler

He is strict.” This remark is usually heard among fathers, for being so stiff when it

comes to discipline of his children, be it on observing curfew hours or just doing

household chores. But no, I am not speaking of a father having in control with his

family affairs rather I am speaking of Prof. Victor Aguilan. “Strict” is the unanimous identity

of Sir Aguilan, as he is popularly addressed, among students. As a matter of fact, one of my

classmates used to say “mangurog nako kung magsugod na ang klase ni Sir Aguilan” (I

would tremble whenever our class with Sir Aguilan starts). Another of my classmate even

shared that he could hardly cope with our subject on him and that he could not survive Sir

Aguilan.

On his regular morning routine walk with his dogs I came to know more of Sir

Aguilan. He grew up in Batangas, but he was born in Lucena, Quezon Province, and born

to a church worker’s family. His father was an ordained minister while his mother was a

Bible Woman. His family was only an extension of a clan whose life was rooted in the

service to God. As to the present, their clan has ten ordained ministers and at most ten

deacons. In order to be faithful to the family tradition, and to have an ordained minister in

their family, his sister, Gailry, decided to be ordained after he decided to refuse to the call

for ordination.

He became part of Silliman University when he became a student of the Divinity

School on his Masters of Divinity program just a year after his family transferred to Dumaguete

in 1983. Six months later, they transferred to the Divinity School Village. Though a family

man, he never was alienated to the struggles of the students during his time. Like an

ordinary student he also struggled financially. There was a time when they accepted board-

ers in their unit to augment their financial condition. In one occasion at the chapel I even

overheard him and Prof. Lope Robin reminisce their experience in the village, how they

cooked San Francisco leaves as vegetable. While at the village he observed in dismay the

laxity of the students in the use of their time. He was trying to express his attitude towards

studies, giving much time reading a lot of books.

Little is said of his pastoral work. With no intention of taking the teaching ministry

as a lifetime service and with the condition that he will serve a local church nearby Dumaguete,

he received the teaching offer of the SU College of Arts and Sciences, in the Philosophy and

Religious Department 1990. He became part of the DS Koinonia in 1993, and formally

started teaching at the DS in 1995.

FPacultyrofiles


“I don’t know where that comment of ‘strictness’ is coming from,” Sir Aguilan muses.

I cannot provide specific answer to the question. But let me quote him as he discussed in

our ethics class regarding the behavior children at home, “Kung ako yan, disciplinarian ko,

aha!...” He was referring to giving punishments to children. Yet, in the end he said, “…a

parent’s love. I don’t know if a parent would throw a child after (every) mistakes.” SMM

The God of Musicin Ma’am Jeans Life

By Marnie Vega

How good it is to sing praises to our God

How delightful and how right!

Psalms 147:1

After six years of untiring service and dedication to her work as music instructor,

choral trainer, also as music and movement workshop facilitator in the Divinity School,

the time has come for us to acknowledge our very own multi-talented mentor behind

UGKAT, Miss Jean Cuanan Nalam.

I went through a nightlong difficulty of visualizing a perfect view that would capture

the essentiality of music in Ma’am Jean’s life. I gained confidence in the idea of featuring

God as the source of music. “Music cannot be expressed in words but indeed a concrete

manifestation that God exists.” Quoting this statement from Ma’am Jean herself stirs up my

motivation to stick to the idea. Recalling my first acquaintance with Ma’am Jean led me to

the Chapel of Evangel. I came in to attend the Sunday worship service while she was

playing the piano for the introit. The melody she was creating indeed inspired me to bow my

head for a prayer. Overwhelmed with the solemnity of the melody I uttered thanks to God

for the music. It was my first time to attend Chapel service in the Divinity School and I was

so much impressed with her ability to lead the congregation to worshiping God. Her seem-

ingly perfect choice of hymns and songs in fact caused me to wish that I could also have the

same talent.

When I interviewed Ma’am Jean, I learned that she really had this inborn talent in

music. She told me that according to her mother she would respond to any sound created

outside while she was still in her mother’s womb. It was not surprising to them since both of

her parents have special gift and interest in music, in fact her parents yearns for a musician

in the family. When she was growing up, however, she displayed particular interest in teach-

ing. Her mother who is both a teacher and a musician kept her on tract in balancing both.

From her resume I peeked at the office, Ma’am Jean as she is fondly known to

students earned her Bachelor’s and Master’s degrees in music from Silliman University as


a Music Education Major. She finished her bachelor’s degree in 1996

where she graduated Cum Laude. Her impressive credentials

helped a lot in immediate acceptance into the teaching force

of Silliman University elementary level. While teaching she

managed to have enrolled and completed her Master’s degree

in the same field in 2002. God’s leading has been explicitly

manifested in the life of Ma’am Jean as opportunity opened

for her to transfer from elementary into being a faculty mem-

ber in the Divinity School immediately after completing her

Master’s degree.

At the Divinity, School, she took the role and function of a

music director as she has been in the elementary. She had

been directing the Musical Theatrical Productions produced

by the Divinity school since 2000-2006. She is also the

composer and arranger of most of the songs performed

in many different shows like Embudo, Kalandrakas,

Lawig, Bahaghari, Butil and many others. She served as

resource person and facilitator of music and movement

workshop to various choral groups like the Psalmist Choir

and Singing Society of Bislig City Surigao del Sur,

Musiklesia of Matina-ao,Surigao del Norte, and La

Fortuna of Agusan del Sur.

At the present, she is the brilliant musical director behind UGKAT, an Instrumental

Cultural Group of the Divinity School performing within and outside of Silliman University. It

had performed various concerts in places like Bukidnon, Davao City, Maasin Leyte and

other places in Mindanao.

The most outstanding aspect of her music ministry as she expressed and I summa-

rized includes the following: First, she convey an encouraging spirit to any student who

showed interest in music. According to her it is more challenging to teach students who do

not yet have a theoretical background in music.

Secondly, her character as a musician connotes perfection. According to her, the beauty and

harmony of music, lies in the mastery of its elements. Such mastery is always associated with right

attitude and discipline, an attitude that requires sensitivity and commitment.

Thirdly music must be attributed to God, as music is a gift from God. She said let

music be an expression of freedom and worship, let it be full of color and surprising melo-

dies, and let it be our humble offering to God the maker of music who deserved far more

glory that the music itself.

Finally Ma’am Jean associated her life with music as shown in her openness for

growth and changes. She has no fixed plans in life in fact she loves surprises. According to

her music is boring when you already know what is the next note coming, in the same way

that she is bored with life of specific paradigms. SMM


Text: Philippians 4:13

The writing of this brief study was in

spired by the recently held Christian

Life Emphasis Week at Silliman Uni-

versity. The theme was “In Christ, We Can,”

based on apostle Paul’s very familiar affir-

mation in his letter to the Philippians, “I can

do all things, through the One who keeps em-

powering me” (my own translation). This

essay will explore the meaning of such an

affirmation in light of his letter (especially

focusing on 4:4-13) and his personal circum-

stances. It argues that Paul here affirms his

concrete devotion to Christ and unfeigned

commitment to the cause of Christ’s gospel.

Occasion of the Letter

Philippians is one of the undisputed

letters of Paul. The opening verse tells us

about it (1:1). This letter was written during

Paul’s imprisonment. Historical critics sug-

gest that the letter was written in 55 C.E.

Unfortunately, Paul does not hint at the venue

of his imprisonment. For sure, the Philippian

Christians knew everything about his impris-

onment. Although this puzzle is left to mod-

ern readers, imprisonment in Ephesus would

be plausible. This is in view of the proximity

of Philippi from Ephesus. The writing was

situated during the time of the Roman em-

peror Nero, who began his reign in 54 C.E.

Nero was probably the cruelest emperor in

the history of Rome. During his reign perse-

cutions of Christians took place, though prob-

ably localized in the vicinity of Rome, espe-

cially after the fire that ravaged the city in

64 C.E. Thus, Paul was imprisoned and fi-

nally executed under Nero’s clout.

Why was Paul imprisoned?

The letter itself tells us of the primary

reason for his imprisonment. In 1:13 Paul

says, “it has become known throughout the

whole imperial guard and to everyone else

that my imprisonment is for Christ (NRSV,

emphasis added).” This is to say, in other

words, that Paul was imprisoned because of

Christ or for the sake of him. Two things can

then be ask: What is the meaning of Christ

and his figure within the Roman imperial

order? What are Paul’s activities (words and

deeds) that approximate Christ’s way?

The term Christ comes from the Greek

word Christos (Heb. Mashiach, “Messiah”),

meaning, “anointed one.” This Anointed One

refers to a special figure who would play a

special role in the last days. Paul uses the

term in reference to Jesus (see Phi 2:1-11).

The gospels tell us of Jesus’ life as a

Mashiach. His life was marked with solidar-

ity and protest. He ministered to the outcast,

sinners, the sick, the women and children.

He opposed the perpetrators of injustice and

“Doing All Things”1

BY REV. DENNIS SOLON


corruption. In short, Jesus went about preach-

ing the good news for the poor, working for

their liberation from all sorts of bondage. His

risky life found its way to the cross.

Paul’s ministry defended and con-

firmed the gospel (good news) of Jesus Christ

(1:7). Such a gospel renders everyone equal,

regardless of social status, race, or gender

(Gal 3:28). He taught and promoted the shar-

ing of resources. He formed churches (Grk.

ekklesia) that seek to embody the message

of the gospel of Jesus Christ. These gather-

ings may be called Christ-communities or

messianic communities as these gatherings

single-mindedly commit to follow the cause

of Christ. Members of these gatherings call

their ultimate master or teacher, Jesus the

Christ, as “LORD.”

How are these communities (churches)

seen in relation to the Roman Empire? What

they do clearly manifest a counter-culture.

The empire was marked by cultures of hier-

archy, patron-client system, slavery, and

honor and shame. The empire was a world

of the privileged alone. They adored as

LORD the most honorable of all: Caesar, their

emperor.

Paul’s ministry and the life of the

Christian believers can explain clearly the

ground for his imprisonment. As Christian

identity was a political stance, Paul’s impris-

onment was also political. Some commenta-

tors either dismiss the political nuances of

Paul’s imprisonment or avoid discussing it.

For instance, G. Hawthorne argues that Paul’s

imprisonment is not political, “but simply

because he is a Christian.”2 R. Mellick’s read-

ing only seems to convey that Paul’s Chris-

tian identity is evident in his imprisonment

(NAC, 71).3 M. Bockmuehl refers to Paul’s

imprisonment as a buffer for the gospel to

reach “the very heart of secular political

power,” although silently avoiding the po-

litical undertones of Paul’s imprisonment.4

His message in Phi 4 talks about the

virtues of a community that embodies the

“Christ culture.” Paul speaks of rejoicing and

maintaining a gentle spirit even in times of

adversities since the Lord (Jesus, not Cae-

sar) is near. He exhorts the Philippian Christ-

believers not to worry about anything (even

death), but to pray and thank God. He as-

sures of God’s peace (not Caesar’s peace)

that will guard their thoughts and actions in

the context of Christ’s culture. Caesar’s

peace, properly called “Pax Romana,” is

deemed by critics as Roman propaganda, a

mask of corruption and oppression. As War-

ren Carter puts it,

The cry of ‘peace’ masks the strate-

gies and structures of empire. It cov-

ers over the military basis for Rome’s

rule. It disguises the fundamental in-

equities in the Roman system that ex-

ists for the economic benefit of the

elite. It lays a veneer over the

bloodsheed and human misery expe-

rienced by the vast majority of the

empire’s subjects, those whose eco-

nomic activity sustains the lifestyle of

the elite.5

Paul challenges them to think of truth,

honor (not based on heirarchy), justice, pu-

rity, what is pleasing, commendable, excel-

lent, and worthy of praise before the Mes-

siah (not before Caesar). They are asked to

keep on doing these things, again even in the

midst of death-threatening oppositions and

adversities, for the God of peace (not the

Caesar of unpeace) is with them.


Before acknowledging their gifts and

affirming the good will of his readers Paul

briefly expresses his personal affirmation in

4:13. The Greek word ischuo can be trans-

lated in many ways. It can mean to be in

one’s powers, in good health, to be compe-

tent, to have power, to be mighty, or to be

able.6 The meaning of panta in this verse

can help one in deciding for a more appro-

priate rendering of ischuo. The usual English

translation of panta (“all things”) is clear. But

what are these things?

The things Paul can do may refer well

to his circumstances and his expressions in

the letter up to this point in 4:13. In the midst

of his imprisonment, he can greet his

readers grace and peace from God and Jesus

the Messiah (1:2). He can pray good things

for his readers (1:9). He can treat his impris-

onment as an advantage (1:12). He can speak

with all boldness, even if it risks his life

(1:20). Taking this letter as anti-imperial, one

can say that Paul is indeed bold in pronounc-

ing God’s judgment to the oppressors (see,

for example, 3:2; 3:18-19). Furthermore, Paul

can still be glad and joyful even if poured

out as a libation (2:1, probably an allusion

to martyrdom). He can afford to lose every-

thing for the sake of Christ and share his suf-

ferings (3:8-10).

Paul’s many hortatory words to the

Philippian Christians clearly apply to him-

self. In 3:17, Paul enjoins them to imitate

him; such that the virtues he challenges them

to inculcate are those he himself lives out

(see also 1 Cor 11:1). So, his exhortations in

4:4-9 can as well add to the list of what he

can do in contexts of both favorable and un-

favorable circumstances. Among these, he

can rejoice in the Lord always. He can think

of justice, purity, excellence, and actualize

them in his life.

All of those above Paul can do only in

the context of the One who keeps on strength-

ening him. Some Greek manuscripts add

Christ at the end of 4:13. Whether it is the

original wording of Paul, the addition speaks

rightly of what Paul has in mind. Elsewhere

in his letters, Paul mentions Christ as the

source of his strength (e.g., 2 Cor 12:9-10;

Col 1:28-29; 1 Tim 1:12).

The Greek phrase en to

endounamounti me may be translated in two

ways. Using the dative of instrument, it can

mean “through the one who strengthens me.”

Conversely, if en is read as a dative of loca-

tion, the phrase will “in the one who strength-

ens me.” Both are possible readings. While

Paul is convinced that the source of his abil-

ity is Christ, all his doings are to be done in

Christ’s context. The source of power

(dunamis), then, is not detached from the

power that is given. Paul impresses here that

everything he does and is able to do must

embody the cause of Christ.

Conclusion

I have argued in this short essay that

Paul’s personal statement in 4:13 shows much

of his devotion and loyalty to Christ. He as-

cribes to Christ all his ability to do and en-

dure all things. Similarly, what he does is all

within and for the sake of Christ. In a con-

text of political disorder such is a model of

courage that is worth emulating for today’s

Christians. Yet, there are many ways in which

Christians misappropriate Philippians 4:13.

Some use it as a biblical backing for their

political agenda. They wage war in the name

of Christ and his gospel. Still others use such


Christ-endowed power in exploiting or

marginalizing others. One challenge that the

text posts is that of ascribing to Christ any

power or capacity to move and live on ac-

count of Christ. After all, the gift of power

or ability is not detached from the giver.

Further exploration of this verse would

be on Paul’s treatment of self-sufficiency

vis-à-vis the stoic understanding and

lifestyle. Another would be on how the

verse informs ecumenical framework for

mission and evangelism.

1 The author would like to thank Dr. Robinson Rajagukguk who first read the draft and provided helpful comments.2 Gerald F. Hawthorne, Word Biblical Commentary: Philippians (Dallas: Word, Incorporated, 1983), 34.3 Richard R. Melick, Philippians, Colissians, Philemon (Nashville: Broadman & Holman Publishers, 1991), 71.4 Marcus Bockmuehl, The Epistle to the Philippians (U.S.A.: Hendrickson Publishers, 1998), 75.5 Warren Carter, Matthew and Empire: Initial Explorations (Harrisburg, PA: Trinity Press International, 2001), 32.6 BAGD, “ischuo,” 383.

DSSA NewsDSSA elects new officers

THE DIVINITY SCHOOL STUDENTS ASSOCIATION (DSSA) has elected a new set of officers for

SY 2008-2009.

The newly-elected officers are:

Gideon Gunda - Middler (President)

Arnie Tejo - Senior (Vice President)

Sarah Jean Cuyag - Sophie (Secretary)

Antonino Baconga - Senior (Treasurer)

Lalaine Sanchez - Middler (Auditor)

Arnil Leyson - Junior (PRO)

Lucy Talha - Senior (PRO)

Wella Hoyle - Middler (SUSG Rep.)

Mark Sending - Senior (SUSG Rep.)

Held on July 3 at the Chapel of the Evangel, the election was a successful wherein

rights were properly exercised by each student. Each one had expressed their freedom to

choose or to elect the responsible and trustworthy students for the organization.

The officers were officially installed together with class presidents and committee

chairpersons during a ceremony on July 11 at the DS Koinonia Friday Service.

The DSSA officers are making workable plans that would cater to the essential

needs of every student and projecting activities that would embrace the spirit of comrade-

ship among DS and non-DS students as well as programs that would beef up the organization’s

financial resources.

The officers and members of the DSSA are hoping that the with the encouragement

and support of the DS Faculty and Staff, the programs and activities of the organization will

all be achievable and meaningful for everyone.


by Wella L. Hoyle

Divinity School in action… (Koinonia News)

IT WAS A HEART-WARMING VISIT by a DS former profes-

sor, Dr. Rainer Neu,his wife Marie Paule and their four

children last July 18 and 25.

Dr. Neu taught New Testament, Church History

and Introduction to Religion from SY 1992-96. On the

other hand, Mrs. Neu taught Special Arts at the Divin-

ity School. The mural at the Rodriguez Hall was painted

by her class.

The family of Dr. Neu also helped students by

providing scholarships not only in the Divinity School

but also to other Colleges in the University. Two of

their scholars at the DS are Klariza Grace Lugo

(Middler) and Lyndon Castillano (Junior). •

Neu Family visits DSTHE KOINONIA was deeply

saddened by the passing

away of Devorah Solidarios

last July 11, 2008. She was

supposed to be an incoming

senior. A very touching trib-

ute and memorial service was

held on July 13, 2008 at the

Chapel of Evangel which

was led by Devorah’s class-

mates, the Seniors. The

Koinonia expressed their

condolences to he beloved

family. •

“IN CHRIST, WE CAN”

(Philippians 4:13), this is the

theme of the University

Christian Life Emphasis

Week (UCLEW) celebration,

on July 13-19, 2008, as part

of the Silliman University’s

activities for the school year.

The Divinity School,

through some faculty mem-

bers, the DS Senior Class and

a few other students took the

lead. Dr. Robinson

Radjagukguk, Pastor Jane

Ella Montenegro and Prof.

Carlton Palm prepared the

Bible Study materials. Dr.

DS remembersDevorah Solidarios

DS Koinonia RetreatON JUNE 28, 2008, the Divinity School held its retreat at

the McKinley Hall, (for the first time after many years as

the retreats were usually held off-campus). It was led by

Pastor Jane Ella Montenegro, head of the Spiritual For-

mation Committee.

The activities provided each participant an oppor-

tunity to reflect and learn more about the self and a little

more deeply, about fellow members of the Koinonia.

During the fellowship meal, native food and herbal

drink was served - it was healthful and truly invigorat-

ing. •

SU celebrates University Christian Life Emphasis WeekNoriel Capulong was the

speaker during the Faculty

and Staff convocation.

Some DS students led

the Galilean Fellowship as co-

facilitators and song leaders. •


IN UNION

WITH CHRISTRev. Reuel Norman O Marigza

We are fellow citizens

Of the Kingdom of our God,

A place where justice fully reigns

And peace makes our hearts truly glad.

We’re members of the household,

Members of God’s family

Where love and care, like precious gold

Are treasured with deep harmony

Having found the love expressed

By sisters, brothers in the Lord

We’re called to go to those distressed

From the neighborhood to the world.

We are in union with Christ

Who prayed that all of us be one,

Bound together in the spirit

Working till God’s will is done

In and through the neighborhood

We witness and take our stand

Till what is done is common good

In the world and in our land.

________ Written during the United Church Workers

Organization (UCWO) 1st General assembly on

July 16, 2008 at the National City United

Church

AmbiBy Dr. Samuel B. Gregorio, CLP

[Last issue we published Dr. Sam Gregorio’s

Ambi #1-7. An ambi has 7 lines, with 7

syllables per line, with the 7th syllables rhym-

ing with the rest of the 7th syllables of each

line]

Ambi #8

Mayas ask while they recall:

Whose poetry, who’s the soul?

When is poetry of the soul?

Deep brown mayas know it all:

As poetry before the fall,

Love is the music of the soul

With simple words that touches all

Ambi #9

The bottle sighed to the glass

We both are vessels, alas,

A panacea of glass.

Whatever we get, we pass.

We pass for other’s repast.

Others decide where we pass

Seemingly a sad impasse.

LITERARY / MUSINGS IN RHYTHMS and VERSE


Ambi # 10

The bright red shirt has turned pink.

“It’s useless now,” some would think.

“It’s faded and, perhaps, stinks.”

Though time flew by like a wink,

Through seasons, it did not shrink.

As justice to peace must link

With love’s indelible ink.

(Dedicated to Justice Venancio Aldecoa Jr.,

in celebration of his 82nd birthday o March 11,

2008)

Ambi #11

Watch the Maya recycle

Glass blades for a miracle.

A song of nature’s cycle

With notes that gently trickle,

Like a sand without a wrinkle,

Held fast by simple spittle

Imaginations tickle

Ambi #12

Listen to morning birdcalls.

Melodious, they rise and fall.

They echo from wall to wall,

Beyond grass blades, short and tall,

A sweet song conveyed to all.

How beautiful the bird’s role

To touch our hearts through birdcalls.

(Written for Rev. Hidita Villas on her comple-

tion of service at Silliman University Church

Text: Psalm 84:3)

Ambi # 13

The rice yields, as before,

A bounty of grain and more.

How shall we harvest and store

God’s blessings from shore to shore?

Come, sing of a classic lore:

The living fields of color

Are surely worth living for.

(Written for Rev. Callum Tabada on his comple-

tion of service at Silliman University Church

Text: Matt. 9: 37-38)

Ambi #14

The sulô on moonless nights

Draw eager fish to the light,

As light draws youth to the right,

The right derived from God’s might.

Like candle glow in the night,

It yields itself to shed light.

Indeed, a wonderful sight.

(Written for Rev. Haniel Taganas on his

completion of service at Silliman University

Church

Text: 49:6b)


Silliman Ministry MagazineMailing Address:

Silliman University Divinity School

Dumaguete City, 6200 Negros Oriental

Phone/Fax: (035) 225-7541

(035) 422-6002 local 540-541

Divinity School E-mail address:

[email protected] and/or

[email protected]

The Silliman Ministry Magazine is a

publication of the Divinity School. It comes

out three times a year in the months of

August, December and March.

EDITORIAL BOARD

Magnolia Nova Mendoza

Reuel Norman O. Marigza

Dennis Solon

EditorReuel Norman O. Marigza

Managing Editor

Magnolia Nova Mendoza

Layout Artist

Callum R. Tabada

The SMM welcomes articles, contributions, and

feedback from readers. It will help us tremen-

dously if said items would be directly e-mailed

to us. Manuscript intended for publication must

be accompanied with a 2” x 2” or a passport

size picture of the author. SMM reserves the

right to edit materials that it prints.

Opinions and ideas expressed in this publica-

tion belong to the individual authors and do not

necessarily reflect the official position of the

Divinity School.

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August 2008 Edition

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Transcript of August 2008 Edition