March 2009 Edition

SILLIMAN MINISTRY
MAGAZINE
A Publication of The Divinity School of Silliman University Issue No.82
Serving Protestant Ministry in the Philippines March 2009
Editor: Rev. Reuel Norman O. Marigza ISSN 00037-5276
In this Issue:
E-Files ........................................................................................................................................ 2
The Dean’s Desk, Prof. Muriel Orevillo-Montenegro, Ph.D. ................................................... 3
Asian Churches’ Mission
In A Changing Asian Society, Rev Robinson Radjagukguk, Ph.D. ................................ 10
Revisiting Providence, Rev. Everett Mendoza, D. Theol. ...................................................... 24
The Way to Peace…, Rev. Reuel Norman O. Marigza, M. Theol. ......................................... 26
Embodying God’s Alternative Order, Rev. Dennis T. Solon, STM .......................................... 31
Book Review: “Constants in Context: A Theology of
Mission for Today”, Prof. Victor Aguilan, D.Theol. .......................................................... 34
Robinson beside the sea, Rev. Magnolia N.V. Mendoza & RNO Marigza ............................ 36
Worship Designs on Creation, Jean Cuanan-Nalam, MM ..................................................... 38
A Reflection On The Ds Koinonia Retreat, Scherlen B. Españo, BTh Senior ...................... 41
DS Koinonia News ................................................................................................................... 43
SUDS Junior students strike a pose during one of their
retreats this school year. Second from left is their adviser,
Rev. Magnolia Nova
Mendoza.
March 2009, Silliman Ministry Magazine • 1

E-File:
Reuel Norman O. Marigza
Editor-in-Chief
W
e bring the last issue for the school year 2008-2009. Doing the
lead article is Dr. Robinson Radjagukguk, who has served the
Divinity School for 6 years since 2003. He is finishing his sec-
ond term this school year and will soon go back to Indonesia. We had been
blest by the presence of Robinson with us. We will always treasure his friend-
ship and the times we spent with him here at the Divinity School. We wish him
Godspeed as he returns home.
Our Dean, Dr. Muriel Montenegro, challenges the church on its responsi-
bility regarding theological education.
Next year, there will be changes with SMM. SMM will just come out once
a year in time for the Church Workers Convocation. There will be a more
frequent newsletter throughout the year which can be sent through e-mails
and snail mail.
Also on the drawing board is an annual journal, which will be drawn out of
the Lecture Series that will be conducted by the Faculty and guests of the
Divinity School.
Congratulations to Batch 2009. We pray for a long and fruitful ministry
ahead of you. And to the Conferences, we pray that your annual sessions be
a meaningful time for study, reflection and for grappling with the issues and
concerns faced by our churches and the society at large. God bless! SMM
2 • March 2009, Silliman Ministry Magazine

From the Dean’s Desk
Muriel Orevillo-Montenegro, Ph.D.
Theological Education and the Continuing

Challenges in the Midst of Crisis
Are we Moving towards Full Integra- regards theological education. Within

tion with the University? the United Church of Christ in the Phil-
O
ne of the pressing questions stu- ippines, there are people who want to put
dents asked this semester con- up bible schools or theological schools.
cerns the benefit of moving to- The reason that is usually given was that
wards full integration with the univer- Silliman University Divinity School is
sity. It is about the benefit of half-tu- very expensive. My position on this
ition fees subsidy if the parties involved comment is this: the church must really
comply with the conditionalities stipu- invest in a good theological education –
lated in the covenant. One must note or education in any field for that matter.
however, that there are requirements for While people-in-the-pew are ready to
students to qualify for the subsidy and spend for their children to take up de-
this includes the ability to attain a cer- grees in nursing, engineering and other
tain level of academic performance fields, they tend to think that theologi-
marked by grades beyond the average. cal education should be free. It is like
The Divinity School made preparations keeping the best part of the bread, and
towards the compliance of the agreed re- giving to God the crumbs. Instead of
quirements for the full integration that sending to seminary the best students,
will ultimately benefit the students. churches seem to settle to send those
Silliman University, through the presi- who have attitudinal and academic is-
dent, had also expressed the intention to sues. Churches do not even support these
implement the agreement this year. students spiritually, morally and finan-
However, as one party does not seem cially. And yet they expect so much from
ready to comply with the conditions, the the Divinity School to turn out good
full integration may not come to its frui- graduates out of students whom they
tion soonest. hardly have nurtured and prepared for
This led me to ask how the church seminary studies. The church should
understand that the seminary is not a life, work and teachings of Jesus point
rehabilitation program. It is a place to the presence and work of God in this
where the potentials are drawn out and world. Jesus of Nazareth is like a finger
skills are honed. The rest depends on the pointing to God. Each one has to make
capacity of the students to take on the sense of one’s faith and articulate that
discipline to learn the tools they can use in intelligible manner in our contempo-
in their work in the field. rary world. Doing theology is walking
So once again I ask these ques- with God, a constant challenge as time
tions: How does the church really look change because it behooves upon the
at theological education? Does it truly believers – lay people, pastors or the
value theological education? Why is it clergy – “to equip the saints for the work
that the church does not seem to take of ministry, for building up the body of
seriously the task of theological educa- Christ, until all of us come to the unity
tion and its entire ramifications? Let me of the faith and of the knowledge of the
go back to the question of the purpose Son of God, to maturity, to the measure
of theological education and who is re- of the full stature of Christ.” (Eph. 4:12-
sponsible for it. 13)
As a young student in Christian
Theological Education: A Primary Education class, I learned about the in-
Responsibility of the Church tertwining task of the church: to build
When asked for definition of the- up the fellowship of believers (koinonia)
ology, theologians refer to Anselm of so that such fellowship will be able to
Canterbury’s definition: it is fides carry out its teaching ministry (didache),
quaerens intellectum - “faith seeking to enable the people to do the ministry
understanding.” It is about a believer’s of service (diakonia), and the ministry
efforts to reflect what it means to be- of mission and witness (marturia). All
lieve in God, what and who this God is, these works are gathered up in the work
and what God wants the believer to be of the people through worship
and do in a specific time and space. (leitourgia). All this is done on the ba-
Doing theology is making sense of this sis of sound theology.
God-talk, a timely reflection on the gos- From the letter to the Ephesians,
pel in particular contexts. By mention- we gather that theological education is
ing the “the gospel,” I mean the good a responsibility of the church – both the
news about the work of Jesus of informal and the formal. For now, it
Nazareth, who is regarded by his believ- seems that the church is contented with
ers as Christ. The notion that Jesus re- the informal – those that happen outside
veals God means understanding that the the academia, and have relegated the

formal theological education and the cently, through its National Council, it
training of pastors to the seminaries. has acted to make official the suspen-
Historically, local churches and confer- sion of the GA scholarship that actually
ences had been expecting a dole-out kind has been suspended for about a decade
of theological education. They expect already. In effect, it has abandoned the
the seminary not only to teach the stu- ministry of theological education and
dents, but also give shelter, clothing and expected the university to sustain it.
food for the student. If the Philippine
government put education as its least Theological Education: Quo Vadis?
priority, the church seems to follow suit My conversation with a member
and puts theological education as its of the faculty reminds me of programs
least priority. The intolerant attitudes offered by Union Theological Seminary
and narrow theological views of the in New York City where I got my post-
many church people are signs of the lack graduate degrees. An interdenomina-
of theological education in the church. tional, interfaith institution, Union of-
Many Christians hold on to theological fers a program for students who aimed
notions that are stuck in the medieval to go into parish ministry, and a program
view of the world and are incapable of for lay people who aim to enrich their
understanding the vastness of God’s love practice of their profession by taking
for all peoples of various shapes, color, courses in the seminary. Thus, human
gender orientation, race and ethnicity. resource development officers of com-
Many church people could not even un- panies, doctors and lawyers, musicians,
derstand biblical witness of God’s bias and educators among others take courses
for the poor. under the programs that are not neces-
The United Church of Christ in sarily girded towards the ordination
the Philippines is strong in some aspects track. Similarly, programs offered by
of the ministry, but holds a fragile posi- seminaries attached to some Ivy League
tion about theological education. It did schools in the north offer possibilities
not streamline its resources; instead, it of theological education both for those
allowed the setting up of too many semi- who want to be ordained and for those
naries that it cannot support. For more who do not. In the present system,
than a decade now, UCCP has not given people think that graduates of the Di-
the General Assembly scholarship for vinity School must become a pastor, and
students in the seminaries. It could not do not consider the other dimensions of
respond to the need of the Divinity ministry other than parish ministry. In
School for personnel who can serve as the present system, people look at the
spiritual formator in the seminary. Re- non-ordained graduates as second class

citizens, and this is reinforced by some they are sent by the church, then the
provisions in the constitution and by- church must take responsibility for pro-
laws of the church. viding the students moral, spiritual and
This could be a possible model financial support.
for Silliman University’s Divinity On the other hand, the Divinity
School. On the one hand, it can offer School can offer Master of Arts in the-
master of divinity programs for those ology, biblical studies, and other fields
who want to become pastors and are sent for lay people who want to become
by their respective churches. Because teachers of theology, bible and other
Old Paradigm New Paradigm

• Training for ordained ministry • training for leaders-enablers in
Christian ministry, ordained and
unordained
• male dominated • inclusive, male-female balance
• standardized, fixed curriculum • flexible, module system curriculum
• campus and classroom based • local church and community based
• top-down teaching process • group teaching-learning process
• academic, intellectual and scientific • academic excellence which
orientation incorporates the dynamic praxis of
doing theology
• content, knowledge approach • methodological, skill approach
• most courses required • most courses are elective
• doctrinal, confessional oriented • ecumenical, interdenominational
orientation
• encourage submission and loyalty to • encourage critical acceptance of
the doctrines and the traditions of the teaching of the church, existential
the church reflection
• biblical-historically oriented • biblical-contextually oriented
• metaphysical-ontological orientation • existential-phenomenological
orientation
• biblical-textual critical analyses • socio-anthropological analyses

fields. This could be offered to workers I think the seminaries and
who want to have some knowledge in churches should take this up. Certainly,
religious studies to help them in the this is not an exhaustive list, as
work with the people in communities. Poerwowidagdo warned. Today, we need
This could be made available to people to wear the feminist and postcolonial
who simply want to enrich their under- lenses in reading the biblical materials
standing about these fields. At Union / in order to recognize the colonizing and
Columbia University and in Harvard enslaving texts that make us grounded
Divinity School, a combine degree in and stuck in doctrines and traditions that
M.Div/MS Social Work or, MA Reli- are enslaving and detrimental to the
gion/MS Social work is offered. More- well-being of human beings and of the
over, students coming from other church earth.
denominations and other faiths would I can only hope for the better.
feel welcome. The university can offer The Spirit works in mysterious ways.
them scholarships just like any other stu- In this light, the faculty has de-
dent of the university. The Divinity cided to put this concern as the theme
School could raise scholarship funds for for the next church workers’ convoca-
this program. tion in August 2009, with the general
theme “Theological Education in the
A New Paradigm of Theological Edu- Midst of Crisis”. The subsequent years
cation will have these themes: “Nurturing and
In the early 1990s, I got hold of Strengthening Partnership for Theologi-
a monograph of the lectures of Judo cal Education”, “Church and Seminary
Poerwowidagdo, then executive secre- Partnership: Broadening the Horizon of
tary of the Ecumenical Theological Edu- Theological Education,” and “Towards
cation of the World Council of Churches. a Transformed and Transforming Theo-
I used this material in teaching Chris- logical Education in Doing God’s Mis-
tian Education. The title of such mono- sion in these Times.”
graph was Towards the 21st Century:
challenges and Opportunities for Theo- Revised Program Offerings
logical Education. What I have announced that the revised
Poerwowidagdo offered through this curriculum for the existing programs
material is still very relevant for theo- have been approved on April 17, 2008
logical education today. Take for ex- by the Curriculum Committee and the
ample his comparison of the old and a Academic Council of Silliman Univer-
possible new paradigm1 (see table on the sity. We have submitted these again to
previous page). the said committees to show the inte-

gration of the suggestions. Among the M. Div. programs. In return, recipients
features of the revision is giving aca- of scholarships are required to render
demic credits to summer exposure (6 some number of hours of services to the
units) and the 10-month internship pro- school or university. These scholarships
gram (15 units). This revised curricu- cover tuition and other academic fees
lum will be implemented in June 2009. only.
The new program in Master of In order to respond to the chal-
Divinity (with majors; thesis track) will lenges of the times, the Divinity School
also start in June 2009, along with the will also be offering doctoral degree pro-
Master of Theology in Mission studies. grams following the existing program of
Those who come for the Master of The- the South East Asia Graduate School of
ology in Mission Studies are mostly re- Theology (SEAGST).
cipients of scholarships from UEM. We The Admission forms and other
are also identifying scholarships for information could be downloaded from
those who are in the thesis track pro- the Website of Silliman University.
gram. Scholarships will now be based Copies of such forms were also sent to
on the attitudes and academic perfor- the offices of the Conference Ministers
mance of students, in response to the and Bishops to be made accessible to the
challenge to turn out quality graduates. prospective students. The application
Unlike in the past years, students now letter and other required forms for ad-
must apply for scholarships as these are mission must be submitted to the of-
no longer treated as entitlement. A grade fice of the Dean of the Divinity School
of 3.0 per subject is required for the new on or before January 30.
The Graduates of 2009

Late Breaking Good News!!!! There are 15 candidates for
The Silliman University Board graduation this year: 5 Master of Di-
vinity and 10 Bachelor of Theology. The
of Trustees, upon the recommenda-
Divinity School is sending those who
tion and active support of President will graduate back to the churches that
Ben S. Malayang III, has concretized endorsed them. In recent years, the
its support and contribution to theo- members of the faculty are saddened by
news about sexual misconducts, finan-
logical education by providing 50%
cial opportunism, corruption and other
tuition fee discount to qualified stu- forms of abuse of power committed by
dents starting June 2009. the graduates of the Divinity School.
The faculty can only do so much to help

the students prepare for the task they will (Matt. 22:36). To the graduates, this
carry out in the church or wherever God moment is only the beginning of the ul-
calls them with integrity. It is our ardent timate test. This text challenges you not
hope and prayer that this batch of gradu- to yield to sloth, mediocrity and arro-
ates will not abuse their power. We bid gance. Follow the way that Jesus wants
the graduates to be the best they can be you to tread, embody God’s truth, and
as witnesses and instruments of God’s live a life of integrity in the work God
righteousness, love, justice and peace. has given you.
We wish them well, and pray that they
are able wrestle against their own de- Please Contact us at:
mons. (35) 422-6002 local 540-541
Once again, let me quote again and divinityschool21@yahoo.com
again one of my favorite verses – one
from the great commandment: “Love 1
Judo Poerwowidagdo, Towards the 21st Century: chal-
your God with all your heart, with all lenges and Opportunities for Theological Education
your soul, and with all your mind” (Geneva: World Council of Churches, 1993), 61-62.

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

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

other faiths. Although often attributed to the mandate to share the good news
(evangelism), upon closer analysis, proselytism springs from a desire for self-
propagation, usually of a particular church or denomination and church plant-
ing. There are also new congregations, usually with funding from outside,
that avidly promote this type of mission. It is ironic that the Asian Christians
who inherited this 19th century (or even older) mission orientation are now the
zealous promoters of this old, traditional concept and practice of mission while
many of the former foreign mission bodies have already done a re-thinking of
their mission understanding and practices.3
The stories shared by different participants from different member churches of

CCA during the Dialogue-Consultation revealed clearly that this narrow understand-
ing of mission orientation is still strongly believed by many Christians in Asia.4
3. This narrow understanding of mission is no longer adequate in the present Asian

context.5 The Biblical warrant for mission is no longer the so-called Great Commis-
sion (Mt 28: 18-20). The church is called to be co-worker with God in God’s mission
(the Missio Dei), proclaiming and living out God’s love (Lk 4:16-21; cf., Mt 25: 31-
46). As David Bosch writes, “God’s self-revelation as the One who loves the world,
God’s involvement in and with the world, the nature and activity of God, which em-
braces both the church and the world, and in which the church is privileged to partici-
pate.”6
The Vatican Council documents and more recent statements like Evangelii
Nuntiandi express the concept of evangelization in broader terms: “Christians should
work to bring about a change in ‘personal and collective consciences of people, their
activities and ways of life, and the milieux in which they live.’”7 “Beneficiaries of the
Church’s service are not exclusively, or even primarily, Church members. The Church
serves all who need to hear and experience the Good News of the Kingdom of God.”8
The letter from the LWF global consultation on “Prophetic Diakonia: For the
Healing of the World,” (2002) highlights the fact that
diakonia is a core component of the gospel itself, and is thus central to what it
means to be the church. Diakonia is not merely an option but an essential part
of discipleship. All Christians are called through baptism to live out diakonia
through what they do and how they live in the world. It begins as uncondi-
tional service to the neighbor in need and leads inevitably to social change and
transformation.9
4. Luke 4:16-21 known as “an inaugural episode of Jesus’ ministry,”10 emphasizes

the proclamation of the gospel as “the good news” and proclamation of the gospel is a

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

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

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

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

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

life in “unity in diversity.” So the churches in Asia must preserve and celebrate the
differences among their members as part of the richness of their inheritance. Markus
Barth states clearly, “No one among the saints can say he[she] is not equipped or has
nothing to contribute, for everyone is given a gift and an appointment.”37 Further he
writes, “The church cannot be one except when it attests to its God-given oneness by
proving unity in diversity, and when it ventures to respect diversity in unity. Unifor-
mity would be the alternative – a form of death which is recommended neither by 1
Cor 12, nor by Eph 4, nor by any other of the ecclesiastic passages of the NT.”38 The
2004 LWF document states, ”The whole church (i.e., every member) participates in
mission, for mission is not the prerogative of a few professionals or a few wealthy
congregations and churches . . . Mission is also the calling of the whole church, not
only individuals, and thus is the responsibility of the whole household of God, the
communion of the sent.”39 The complexity of the changing challenges in mission in
the 21st century calls churches in the North and the South to promote partnership in
mission by sharing their resources with one another; but “equal participation and
sharing of responsibility” must be the basis of the partnership.40
13. The understanding of partnership in mission is strongly emphasized by the

United Evangelical Mission (UEM), a Communion of churches in three continents
(Europe, Africa, and Asia). The member churches of the UEM share money, and
power and take decisions together, and follow a holistic and inclusive approach to
mission. “The aim of the member churches of the UEM is to work together as equal
partners between North-South, to strengthen and support each other in their
programmes, to share responsibility and experiences with each other, to help people
in situations of emergency and conflict and, thereby, to act together in bearing wit-
ness to the word of reconciliation in Jesus Christ.”41 I teach New Testament at Silliman
University Divinity School in the Philippines as a UEM Co-worker, in the framework
of the UEM South to South relationship. From my own personal experience, this
partnership is challenging but really enriching both sides: HKBP as the sending church
and the UCCP as the receiving church. This kind of partnership should be done
(continued) or developed in different levels with variety of programs between the
Asian Churches and the Western Churches, sharing different resources to strengthen
the church in participating in and carrying out God’s mission. “Care must be taken,
however, that calling cross-cultural witnesses as missionaries, co-workers, or advis-
ers does not divide the communion into ‘sender’ and ‘receiver’ churches.”42
14. We live in a changing world but the Word is always the same. Mission can no
longer be defined in one universal formula, but must be addressed in context. It is the
urgent need for and responsibility of Christians to make their response to the Gospel

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

sion in order we may have concrete initiatives at the grassroots level. We may adopt
some of the thoughts that have been developed by the UEM in its partnership pro-
gram, “…We are one in Christ…We are members of the one body of Christ ( 1 Cor.

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

5
F. J. Verstraelen, General Editor, Missiology: An Ecumenical Introduction (Grand Rapids, Michi-
gan: Eerdmans Publishing Company, 1995), 4.
6
David Bosch, Transforming Mission,10.
7
Tom Michel, “The Challenge on Interfaith Dialogue,” paper presented at the Second Congress of
Asian Theologians (Bungalore, India, 8-15 August 1999.
8
Jeffrey G. L. Chang, S.J, Communion and Spiritual Leadership in Asia, Documenta Missionalia -
33 (Roma: Editrice Pontificia Universita Greforiana, 2008), 102.
9
Mission in Context, 37.
10
Sharon H. Ronge, Luke, Westminster Bible Companion (Louisville, Ky.: Westminster John Knox
Press, 1995) 67.
11
There is no one model explains everything about the church’s understanding and practice of
mission. The 2004 LWF document Mission in Context, 7-8 has Luke 24:13-49 “as the model that
speaks for and enlightens a hermeneutical spiral approach to mission, an approach that is reflective
of interaction between contexts, theology, and practice. It is also considered to be the best model at
this time, to convey the understanding of mission as accompaniment.”
12
The word “today” (Greek: semeron) is an important word for Luke. In Lk 2:11, the angel says to
the shepherds, “to you is born this day in the city of David a Savior, who is the Messiah, the Lord.”
In Lk 5:26 when Jesus heals a paralytic, the people were amazed and they glorified God and were
filled with awe, saying, “We have seen strange things today.” To those who want to follow Jesus,
Luke adds to his source the word “daily’: “If any want to become my followers, let them deny
themselves and take up their cross daily and follow me” (Lk 9:23). To Zacchaeus, Jesus says,
“Zacchaeus, hurry and come down; for I must stay at your house today” (Lk 19:5). Later when
Zacchaeus said to Jesus that half of his possessions he will give to the poor; and if he has defrauded
anyone of anything, he will pay back four times as much, then Jesus says to Zacchaeus, “Today
salvation has come to this house, because he too is a son of Abraham. For the Son of Man came to
seek out and to save the lost” (Lk 19:9-10). Finally to one of the criminals who were hanged with
Jesus who said, “Jesus, remember me when you come into your kingdom,” Jesus replies, “Truly I
tell you, today you will be with me in Paradise” (Lk 23:43).
13
Frederick W. Danker, Jesus and the New Age. A Commentary on St. Luke’s Gospel, Completely
Revised and Expanded (Philadelphia: Fortress Press, 1988), 107.
14
Joseph A. Fitzmyer, S.J., The Gospel According to Luke (I-IX), Introduction, Translation, and
Notes (Garden City, NY.: Doubleday & Company, Inc., 1986), 529.
15
In Luke, the proclamation of the gospel gives a strong emphasis upon the poor: In the Magnificat,
Mary praises the Lord for he has lifted up the lowly; he has filled the hungry with good things, and
sent the rich away empty (Lk 1:52-53). In Lk 6:20 Jesus says, “Blessed are you who are poor, for
yours is the kingdom of God.” In Lk 7:22, to John’s disciples Jesus says, “Go and tell John what
you have seen and heard: the blind receive their sight, the lame walk, the lepers are cleansed, the
deaf hear, the dead are raised, the poor have good news brought to them” (see also Lk 14:13, 21;
16:20, 22; 18:22; 21:3). There is no reason to doubt the word poor (Greek: ptochos) means “the
financially poor; but it will certainly include poverty of other kinds.”
16
R. Alan Culpepper, “Luke” in The New Interpreter’s Bible, Vol IX (Nashville: Abingdon Pres,
1995), 108.
17
M. R. Spindler, “The Biblical Grounding and Orientation of Mission,” in F. J. Verstraelen, Ed.,

Missiology: An Ecumenical Introduction (Grand Rapids, Michigan: Eerdmans Publishing Com-
pany, 1995), 130.
18
Michael Amaladoss, SJ, “Mission,” in Dictionary of Third World Theologies, edited by Virginia
Fabella & R. S. Sugirtharajah (Meryknoll, New York: Orbis Books, 2000), 145.
19
Spindler, “The Biblical Grounding,” 130.
20
“God, in Your Grace.” Official report of the Ninth Assembly of the World Council of Churches.
Ed: Luis N. Rivera-Pagan (WCC Publications, Geneva), 208-223.
21
Melanchthon, “Mission in the Asian Context”, 2; see also The 2004 LWF document, Mission in
Context, 31 states, “Competition and the idea of ‘conquest,’ as well as proselytism (attracting other
Christians to one’s own denomination), jeopardize and undermine God’s mission.”
22
Ibid., 1; cf. Bp. Erme R. Camba, “Athens 2005: Mission as Healing and Reconciliation,” (Unpub-
lished), 3 writes, “It is about time for us to understand that mission is not ours. For the church
actually does not have it[s] own mission apart from the mission of God. Mission, rightly under-
stood, is missio Dei, the mission of God . . . Missio Dei is larger than the Church.” The LWF Tenth
Assembly also states in its message, “God’s mission is wider than the bounds of the church” (Mis-
sion in Context, 40).
23
Ibid., 6.
24
Ibid., 28.
25
Ibid., 36.
26
Ibid., 22, “From the sixteenth century, due to historical circumstances, mission became attached to
conquest, colonialism, cultural and religious imperialism and the implantation of western Christian-
ity across the globe.”
27
See also,George Evers, “Challenges to the Churches in Asia Today,” in eapi.admu.edu.ph/eapr006/
georgevers.htm writes, “Asian theologians are called to respond for the good of the universal Church,
namely, witnessing to the mystery of God by developing new forms of a negative theology, thereby
reacting and correcting a Western theology, which seems to be too confident that dogmatic concepts
are capable of explaining the mystery of God. In Asia we find a widespread strong sense for the
mystery and an awareness of the limitations of human language and philosophical concepts, to
express the deepest reality of God-world-human person.”
28
Ibid.
29
Luis Antonino Tagle, “The Challenges of Mission in Asia,” in James H. Kroeger, Asia-Church in
Mission (Quezon City, Phil.:Claretian Publications, 1999), 86.
30
Jeffrey G. L. Chang, Communion and Spiritual Leadership in Asia, 105.
31
Ibid.
32
33
Sam Kobia, “New Vision and Challenges to Ecumenism in the Twenty-fist Century,” in Windows
into Ecumenism, Essays in Honour of Ahn Jae Woong, introduced by D. Preman Niles (Hong Kong:
Christian conference of Asia, 2005), 28.
34
Ibid.

35
D. Preman Niles, From East and West: Rethinking Christian Mission (St. Louis Mo.: Chalice Press,
2004).
36
Muriel Orevillo-Montenegro in her review of Preman Niles’s book, From East and west: Rethink-
ing Christian Mission, in Silliman Ministry Magazine. No. 81, December 2008: 19.
37
Markus Barth, Ephesians, The Anchor Bible, vol 34A (New York, Double Day, 1974), 452.
38
Ibid., 466. In Indonesia we have our official national slogan or motto, “Bhinneka Tunggal Ika”
which is Old Javanese and is often loosely translated as ‘Unity in Diversity’ but literally it means
“(Although) in pieces, yet One”. It is stated in the national symbol, Garuda Pancasila (as written on
the scroll gripped by Garuda’s leg), and in the principal national constitution of Indonesia, Undang-
Undang Dasar Negara Republik Indonesia Tahun 1945. “Bhinneka Tunggal Ika” (en.wikipedia.org/
wiki/Bhinneka_Tunggal_Ika). Indonesia consists of thousand of islands, hundred of ethnic groups,
many local languages, and several different religions. But we are united to become one Indonesian
country (Negara Indonesia), we have one national language (Bahasa Indonesia), and one nation
that is Bangsa Indonesia. We are one in our diversity or plurality. Unity in diversity and diversity in
unity.
39
Mission in Context, 44. Earlier the document states, “Led by the Spirit and endowed with diverse
gifts, the whole church is charismatic. . . A charismatic church church ues all the gifts of the spirit
for mission: proclamation of the gospel, deliverance from evil powers, prayer for healing, commu-
nity building service, and advocacy” (32).
40
Muriel Orevillo-Montenegro, in Silliman Ministry Magazine. No. 81, December 2008: 22, even
argues that with the new paradigm in mission we need to develop “partnership with the non-human
and with the Earth as a whole.”
41
http://www.vemission.org
42
43
As the 2004 LWF document on Mission in Context, clearly states, “ . . .the good news can only be
communicated effectively to people within their own context through language and actions which
are an integral part of that context . . . Such contextual theology, in turn, promotes and feeds on the
praxes of mission that interact with and transform the context. Thus, the church is challenged to
embark ever anew on the journey of reexamining its changing context in light of its theology and
praxes, deepening the contextualization of its theology and refocusing its praxes. As in the example
of the Emmaus road, the church carries out its mission as accompaniment to people in the complex-
ity of their contexts” (Ibid., 8).
44
“Partnership Work,” http://www.vemission.org/en/what-we-do/partnerships

“Revisiting Providence” Matt. 6:25-34 • by Rev. Everett Mendoza, D. Theol.
T
he fundamental task of Christian theology is to give an orderly, consistent,
comprehensible and credible account of the Christian faith according to
God’s revelation in Jesus Christ as attested by the Scriptures. One of the
most contentious theological teachings with complex pastoral implications is about
divine providence. In traditional Christian doctrine, it refers to God’s sovereign
rule over all things by which God sustains and directs creation as it moves to-
wards its final consummation according to a pre-ordained divine plan. It also
means that God causes every single thing to happen in life and in the world. In its
basic biblical sense, however, it is about God’s unfailing care for the well-being of
every creature.
In its historical development, the weight of interpretation has tilted more
heavily on the side of God’s governance than on God’s care. The text from the
Gospel of Matthew may serve as a corrective to this historical development and
restore the original (biblical) and simple meaning of the teaching about divine
providence.
The Text’s Pastoral Thrust

A first reading of the text easily shows its pastoral intent. It is addressed to
hearers or readers who are constantly worried about daily survival: “Do not worry
about your life, what you will eat or drink; or about your body, what you will wear”
(6:25a). It reveals a particular kind of audience – those who are materially de-
prived and marginalized in society. It was not for the rich, who would not find the
message of any value to their existence. For the poor, believing in God naturally
involves material security and the assurance of the constancy of God’s concern
for their material well-being. This is not a message for everybody but intended
for those who worry about physical survival on a daily basis.
The message is misunderstood and misused when it is appropriated by the
exploiting segment of society to soothe the discontent of the exploited poor about
their situation. The admonition not to worry is not the same as not to be angry.
The more appropriate response to involuntary or enforced poverty is to feel dis-
contented and indignant. Mere worrying or being anxious about the situation is a
generalized passive reaction to an objective external threat. It makes people
helpless, if not paralyzed from making positive action. Jesus’ counsel is that
instead of withdrawing into passivity and helplessness, they should actively seek
God’s justice – “But seek [God’s] kingdom and his righteousness!” (6:33a); for in
God’s reign of justice, “all these things will be given to you.” (6:33b).
God’s pastoral concern involves not only giving comfort to the troubled

ones but also encouraging them to actively find solutions to their problems. Re-
lief from misery, in particular the lack of life’s basic necessities, is not going to
come to them delivered on a silver platter but has to be vigorously pursued.
Mendicancy is incompatible with the message of God’s coming reign of justice.
The poor are mistaken if they think that mere survival through alms given them by
the rich is enough to be human. On the contrary, Jesus promised them abundant
life. But the promise is also a challenge to obtain it by actively seeking the
realization of God’s kingdom of justice.
God Cares for the Needy

Instead of living the day in anxiety over what to eat or wear, the people
should live daily in the assurance that their daily needs are matters of great
concern to God. They have learned from religion that those whom God favors he
showers them with power and wealth. The priests say that those who are sorely
lacking in life are like that because they exist outside God’s favored circle. God
owns all the riches and powers of the world and distributes them to his favored
ones. All their life they have been told that the poor don’t deserve God’s atten-
tion.
Jesus spoke of a God who is different from what religions say. He said that
God even feeds the birds and clothes the grass (vv. 26-30). And they are more
than birds and grass. They are persons created in God’s image. God is very
much concerned that people have food and clothes and access to what make a
decent human life. That is to say, their daily struggle for food and clothing is not
outside of faith but, on the contrary, is God’s very own work in the world. Despite
what religions say, the struggle of the poor for a decent life is not less than
worship in the temple in the eyes of God. Seeking justice in order to enjoy the
necessities of life is also doing the will of God. God is there with people in their
daily struggle for life, even closer than those who are worshipping in the temple.
Divine Providence and the Poor

The notion of divine providence that attributes the distribution of wealth
and power in society to God’s will is an invention of the dominant and exploiting
classes. They justify their despotic rule as resembling God’s sovereign will. Having
great wealth understood as divine reward to the so-called Elect is a Calvinistic
nonsense derived from the Reformation’s historical alliance with revolting feudal
princes and an emerging bourgeoisie. This understanding ascribes to God the
very characteristic of the property-owning and privileged classes of the time. It is
a reading of the gospel by the wrong social classes.
God’s governance over the whole creation should be seen as a function of
God’s care for the needy rather than a justification for the existing order of things.
God rules in order to ensure the triumph of God’s reign wherein the hunger for
food and justice is fully satisfied. Divine providence means that God will see
through the triumph of the cause of justice and freedom for the poor and op-
pressed. •

The Way to Peace…
A Reflection by Rev. Reuel Norman O. Marigza
Text: Micah 4:1-5, Psalm 34:12-17

Note: This is a reflection I shared with the students, faculty and staff of the Japan
Biblical and Theological Seminary, a sister seminary of the Divinity School, when
we there summer last year (2008). At the anniversary of the Hiroshima Bombing, I
shared the same with the students, faculty and staff of the Divinity School in a slightly
edited form.
L
ast Thursday, May 22, we left for was very easy to forget the cares of the
Hiroshima. As I understand it, this world and the pressures of the urban
was not part of the usual itinerary in jungle. And for a time, we were like little
the past, but was included upon the recom- kids picking and eating strawberry directly
mendation given by the last team that from the plant. This “recovery place” will
visited here. And for that we are grateful. surely have an impact on whoever would
We first proceeded to Kyoseian-House go there.
for Symbiosis in the countryside town of It is a way of doing mission in the
Miwa, an hour ride by train from concrete. Already, it has made a bridge to
Hiroshima City. The place was founded by others, like the bringing together of some
Juntaro Arakawa and wife, Natsue, as a Israeli youth, Palestinian youth and Japa-
way of providing a “recovery room” as it nese youth together – and for them to
were, for people in need of healing and breakdown in the process the stereotypes
peace for their stressed minds, burnt-out and their fears as they began to live, work
hearts and tired bodies. Under the pro- and eat together. That definitely is a way
gram, “Learning Together as Global to peace.
Citizens,” the Arakawas provide workshops Arakawa-san said, “We have been
which combined study and reflection with working with the hope that this house
farming and inter-acting with nature. Most would serve as a shelter for people shutting
of the food is provided by the organic themselves in their rooms, being unable to
farm, water from clear mountain spring, attend schools for psychological reasons,
much of the electricity by solar panels, heat for victims of domestic violence, for
from homemade charcoal and food (pizza migrant workers, even for pastors suffering
and bread) freshly baked in a homemade from burn-out and in need of spiritual care.
oven using the homemade charcoal. These kinds of people are gradually in-
It was like a self-sufficient paradise. creasing.”
In that serene, quiet abode on a hillside, it That night, we had a very peaceful and

restful sleep, and I dreamt of a world in Beyond beliefs and creeds and ideology,
peace. We share a common earth
The next day we had to leave the and a common humanity.
“Eden side” of Hiroshima and move into
Why nations must learn the science of war
the “valley of the shadow of death” –
and foist violence on each other,
Hiroshima City itself.
is beyond us who long for peace.
The morning was quite alright, we
Why can we not just walk
visited the Hiroshima Castle, reconstructed
the path of harmony?
from its being destroyed during the bomb-
Why can we not just learn
ing of Hiroshima. The grandeur of the
the art of peace
castle hid the fact that many had been
and study war no more?
forced by the feudal lords to labor to make
this tower and its surrounding moat. It also In the name of the innocents
overshadows the fact that the place became who have died
the Imperial General Headquarters of the And for the sake of generations
Japanese military starting at the time of the yet to come,
Sino-Japanese war of 1894 – 1845. A We must make a pledge and a promise:
monument that does not lead to the way of Never again
peace. must we curse the earth…
After lunch, Betty took us to re-live the with war!
horrors of war. We went first by way of
the remains of the Hiroshima Prefectural Let us listen to the children
Exhibit Hall, the building that remains as a Who will soon inherit the world
stark reminder to what happened there that Heed them from the ground
day of August 6, 1945. As a way of once made barren:
reflecting, I wrote some lines (free verse, “This is our cry,
or sometimes ‘free prose’, as I call it) to This is our prayer -
describe what was going on through me Peace in the world!”1
that time. Yes, I knelt and wept
at the grounds of Hiroshima,
At the Grounds of Hiroshima and then stood up
I stood at the grounds of Hiroshima to take a stand,
And then I knelt and wept: to walk
Enough of cruelty. . . the way
Enough of hostility. . . of peace!
Enough of savagery. . .
that we inflict on each other What particularly moved me was the
brief story of Sadako Sasaki, that I read on
Though people of different colors,
the train on the way back to Hiroshima
Red blood runs through our veins
City from the Kyoseian House. Just a one

short paragraph in the brochure of the Dispelling earthly glooms
Hiroshima Peace Memorial Museum. It Goodwill to all
read:
Paper folded cranes
Sadako Sasaki was exposed to the People working for peace
A-bomb when she was two years Sadako smiles in heaven
old. Ten years later, she entered the
Red Cross hospital with radiation- For some, like Sadako, the way to
related leukemia. Despite the pain peace may just have meant folding paper
from her disease, she faithfully cranes. It didn’t probably amount to much
folded paper cranes in hope of a that time, but a movement for peace has
cure. Despite the valiant effort, her arisen out of that effort. She may not have
brief life ended after an eight-month completed the thousand cranes. It is said
struggle. that she finished only 664, but others
picked it up from there. Peace is elusive
Seeing the school children praying for
but we must seek and pursue it. (Psalm
peace and offering cranes at the monument,
34:14)
as well as looking at the cranes Sadako
This leads us to where we started,
herself made displayed in the Peace Mu-
when we came to Japan. There were two
seum, gripped me with a sense of both
lectures given to us by the Rev. Iijima and
despair and hope: despair that so many
Prof. George W. Gish (he emphatically
innocent ones have died because the
said, “Not Bush”) about Japan and the
powers-that-be decide that war become
Second World War. Rev. Iijima spoke of a
their policy and course of action; yet with
personal account of how a friendship with
hope that as many are exposed to the
a Filipino could not be fully expressed as
brutality of war, we are moved to take a
he was not just Iijima-san, but that behind
positive action to walk the way of peace.
his persona was a State called Japan, which
And so I wrote
ravaged several Asian nation in WW II. As
Haiku for Sadako you know, there are still so many unre-
Sadako Sasaki solved issues concerning Japan’s participa-
Folding paper cranes tion and conduct in the war. In the Philip-
Cries for peace pines, the so-called “comfort women” (who
were actually sex slaves of the Japanese
Paper folded cranes Imperial Army) remain unheard inspite of
Take wings and soar to heaven their cries for justice. This situation
Prayers for peace particularly colors and impacts on interna-
Prayers for peace tional relations and goodwill as there is yet
Must be acted out and lived to be an official apology from the govern-
For peace to blossom ment of Japan for the atrocities committed
in the name of the Emperor.
Peace flourishes and blooms Prof. George W. Gish shared to us

the Statement “Confession of Responsibil- Even as we try to shake loose
ity During World War II,” issued on March It just would not let us.
26, 1967, by the Moderator at that time,
We are creatures of the past,
SUZUKI Masahisa, and approved by the
Descendants of time gone.
Kyodan Executive Committee. It was a
But how long will we bear
powerful and stirring statement for its
How long shall we endure,
clarity, and we were so moved by the sense
How long shall we be gripped
of contriteness that our Japanese sisters and
By the tentacles of guilt
brothers felt over the acts of their govern-
By the chains of bitterness
ment and State.
By the manacles of remorse?
I pondered long and hard at that.
We can no longer change the past but we You are not your forebears:
can surely shape how the future should be. You have renounced their ways
The Bible speaks of an eschatological You have made a resolve
hope, when the plowshares are no longer Never to be silent again
turned into swords and pruning hooks into Never to be cowed into
spears (Joel 3:10) but that all swords are submission
turned into plowshares and all spears into to support the gods of war.
pruning hooks (Mic. 4:3; Isa. 2:4). That You have taken the responsibility
can happen when we, through the Spirit As well as the accountability
empowering, can get our acts together. In behalf of your State
And so I wrote And apologized for the barbarity
Bearers of Past Burdens, of the war.
Bringers of Future Hopes That you have done so
It was a past we wish unremembered required courage
As it was difficult for us That you have done so
And now we know required honesty
Was also difficult for you - That you have done so
A past we had no control of required integrity
But we carry on our shoulders You could have washed your hands
The pain and the burden like Pilate
The agony and the weight And say it was not your problem
Left behind by a generation past And that you are not accountable
Left behind yet continues on For the sins of others
Left behind for us to bear For the sins of your nation
and to endure.
But that you did so
We are caught in a web when your government chose not,
Cast on us by the past has moved us and touched us
Ensnaring us in its grip, to the depths of our being,

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

you have accepted the responsibility
So, we, too, in behalf of our people,
accept your sincere apology
and remorse for what happened.
We accept with one condition:
That today we enter into a covenant
That henceforth –
yes, from this day forward,
together and in solidarity -
you in your land
and we in ours - 1
The prayer inscribed at the Children’s Peace Monument
Live and act (a memorial inspired by Sadako’s story) at the Hiroshima
Work and struggle Peace Memorial Museum grounds

“Embodying God’s Alternative Order”
1 Cor 11:17-22; Matt 22:1-13 • By Rev. Dennis T. Solon
O
ur Scriptural texts appear fitting ungrateful prospective guests and burn
for a fire-and-brimstone “ala their city. He then changes his plan. He
Great Awakening” sermon, like now invites those who are not among his
those that we oftentimes see on TV— circle of friends—those who are stand-
sermons that frighten listeners about the ing by the streets. Luke even makes it
dreadful images of hell, such as the eter- more explicit. The new prospective
nal furnace, darkness or lake of fire, and, guests are the poor, the crippled, the
as our text says, “weeping and gnashing blind, and the lame (14:21). Again, in
of teeth.” view of social scientific studies, they are
Since parables are supposed to the expendables—those who cannot af-
tease our imaginations for reflection and ford to build a house, the unemployed,
action, let us take a closer look at the and those who are merely waiting for
text. A king prepares a wedding banquet their death. These are people below the
for his son, and invited many. Social scale of power and privilege.
scientific studies inform us that kings This reminds me of the stories of
normally invite their equals, a heroic soldier, John Rambo, played by
cronies, patrons or clients. Thus, likely Sylvester Stallone. One episode of the
candidates for the invitation would be series is set in the jungles of Thailand.
the aristocrats, the landed In the middle of his journey, a local
nobilities, leaders of the temple-state, counterpart asks him, “Why are you do-
the republicans and the military. These ing this (that is, embarking on a risky
are people of considerable power and rescue operation)? Tell me.” After a brief
privilege. When everything is ready the moment of contemplation Rambo re-
king sends slaves to call those invited. plies, “I’m expendable.” “What do you
But they are not coming. Some send mean,” the lady asks again. He says, “It
their alibis, and, worse, some harass the is like there’s a party and you’re invited.
king’s slaves and killed them. Enraged, Whether you come or not, it doesn’t
the king sends troops to destroy those matter.”

I see one gospel truth that is posed community in an empire (the Roman
before us today. It is the truth about em- Empire) that is marked by exploitation
bracing the undeserving. The image of and marginalization. Paul seems to be
a king, or queen for that matter, who Deuteronomistic when he says to the
brings up people from the periphery and Corinthians in view of their unlikely be-
dine with them in a lavish, elegant ban- havior, “For this reason many of you are
quet signifies a dismantling of social and weak and ill, and some have died” (v.
economic boundaries. In Matthew’s 30).
proclamation the kingdom of heaven is In this World Communion Sunday
where power, privilege, wealth, and we all confess our being an alternative
honor are not the criteria for inclusion; community. Paul and the gospels attest
nor are physical misfortunes, nothing- that in celebrating Supper, we proclaim
ness, and shame grounds for exclusion. the Lord’s death until he comes. Since
The banquet celebrates the Lord’s grace the death of Jesus brings life through his
and justice, not the guests’ character and resurrection to those who trust in him,
distinction. it therefore overcomes death and all of
This truth can be troublesome in its forces. This further makes our cel-
an academic setting. Here (at Silliman) ebration of the world communion Sun-
we usually operate on the basis of merit, day a political one. We, as one, proclaim
performance, and accomplishments. the power of God that opposes the forces
This seems how it is to live a little bit of death. We oppose any established or-
far from the kingdom. der that renders peoples and communi-
Today, we join the rest of Chris- ties on earth poor and destitute. We deny
tian congregations around the world in them of their claim of power and author-
celebrating World Communion Sunday. ity. We register our refusal to partici-
This is a positive manifestation of em- pate in any undertakings that
bodying God’s kingdom where everyone marginalize other races, cultures, iden-
enjoys a place in the celebration of God’s tities and orientations. We manifest our
grace and justice. By everyone, I am re- willingness to identify with each other’s
ferring to all without qualification. This concerns and hope.
is the “one body” that Paul is talking If I were to imagine a Christian
about in his letter to the Corinthian community on a larger, global scale that
Christians, which they, as our text will include today’s many Christian de-
says, miss to undertake. They seem not nominations, groups, institutions and
serious about living as an alternative nations that profess to be Christians, I

would see a community that Paul would of God’s reign. It is also for those who
not fully commend yet. Paul would have just do their own thing without minding
probably seen in such a global Christian the others. It is also for those who at-
community some individuals or groups tack and eliminate those who are work-
going ahead with their supper, some ing for God’s reign.
going hungry and some becoming very But since the Lord’s death comes
full. with God’s offer of forgiveness, Chris-
A celebrated NT professor at tians in celebrating World Communion
Princeton Seminary, the late Bruce Sunday proclaim the possibility of for-
Metzger, who two years ago, shared giveness and reconciliation in a world
some Latin texts which happened to be so shattered by unrighteousness, and
commentaries on some Matthean pas- healing for the wounded earth. That even
sages. These were known as belonging the worst and most atrocious human be-
to the Agraphon or forged texts. It in- ing like Osama Bin Laden (God has
cluded a portion in which Jesus talks probably regretted for creating him) can
about the darkness as the place for weep- still be forgiven. In celebrating the
ing and gnashing or grinding of teeth. Lord’s Supper today, we lead the world
In this text, one of the disciples quickly en route to God’s kingdom and share our
asks Jesus about its implication for those vision of sharing, unity, forgiveness and
who happen to be toothless. Indeed, how reconciliation. This was perhaps the
can people grind their teeth if they are same vision of the PCUSA when it first
toothless? In this text Jesus answers, celebrated World Communion Sunday
“teeth will be provided.” Such additions some 70 years ago.
seem to clarify that those who are in The task then remains before us—
this outer darkness will fully experience that of upholding and sharing and em-
their fate. It is the place for those who bodying such a vision of God’s kingdom
refuse to accept God’s invitation, for in this world and the world to come.
those who would not want to be a part Amen. •

Book Reviews
Title: acterizes Christian history of mission.
However, such change is not ar-
“Constants in Context: A bitrary. Mission has theological founda-
Theology of Mission for tions. These are introduced in the form
of six constants and three theology types.
Today ” The six constants are best understood as
By Stephen B. Bevans questions to which there are diverse re-
and Roger P. Schroeder sponses according to changing contexts
Maryknoll, NY: Orbis, 2004, 488 pp. : (1) Christological – Who is Jesus
Christ? (2) Ecclesiological – What is the
Reviewed by : Dr. Victor Aguilan church? (3) Eschatological – How do we
approach the eschatological future? (4)
C
onstants in Context is a schol- Soteriological – What is the meaning of
arly work whose aim is to pro- salvation? (5) Anthropological: How is
vide “a contemporary theology the human person understood? (6) Cul-
of mission in light of the faithful but al- tural: What is the role of culture?
ways contextual growth of the Christian Building on the work of Dorothee
movement”. The authors present a rea- Sölle and Justo L. González, the authors
soned and thoughtful approach to mis- develop a description of three types of
sion for the twenty-first century. Con- theology which they label, Type A iden-
stants in Context is divided into three tified with Tertullian (Carthage, law, Ro-
major sections: (I) Biblical and Theologi- man culture), Type B with Origen (Al-
cal Foundations; (II) Historical Models exandria, truth, Hellenistic culture) and
of Mission; (III) a Theology of Mission Type C with Irenaeus (Antioch, history,
for Today. near-Eastern culture) respectively. In
Part I begins with biblical data in missionary terms, Type A is concerned
the Books of Acts which the authors di- with saving souls and extending the
vide into seven missionary stages start- church, Type B focuses on the discovery
ing with the time before Pentecost and of truth, and Type C highlights commit-
ending with explicit mission to the Gen- ment to liberation and transformation.
tiles. Mission is prior to the Church. “The According to the authors, each histori-
church only becomes the church as it re- cal epoch emphasizes one type over an-
sponds to God’s call to mission, and to other but there are examples of all types
be in mission means to change continu- in all epochs.
ally as the gospel encounters new and Part II provides six historical snap-
diverse contexts.” This, according to the shots of missionary endeavor arranged chro-
authors, is the ongoing motif that char- nologically: early church (100-301); monas-

tic movement (313-907); mendicant move- ship of Jesus Christ in a pluralistic world
ment (1000-1453); age of discovery (1492- with its new sensitivity towards the reli-
1773); age of progress (1792-1914); twenti- gious ‘other’. This model emphasizes the
eth century (1919-1991). For the historical following: witness and proclamation; lit-
non-specialist there is a wealth of little-known urgy, prayer and contemplation; justice,
information on missionary approaches, es- peace and the integrity of creation; in-
pecially in Africa and the East (such as Ethio- terreligious dialogue; inculturation; and
pia, Syria, Asian Minor, India, Egypt, Per- reconciliation. For today, the 21st cen-
sia, China, Japan, Korea and Russia) that tury, the authors preferred the model of
makes engaging reading. Each chapter pro- mission as “prophetic dialogue”. Al-
vides a socio-political, religious and institu- though the authors do not presume to
tional context of time and culture. This is in- judge the adequacy of one strain or model
tentional to emphasize the contextual and his- over another since all three are valid.
torical nature of mission. The authors show Constants in Context is a work of
that Churches in various epochs and contexts historical and theological scholarship. In
have diverse approaches in doing mission. term of the style of writing, Bevans and
Part III the authors propose a Schroeder have done a very good job.
model for mission which is relevant to- Its readability is aided by the use of
day. Relying mainly on twentieth cen- Maps, charts and Tables that clarify mat-
tury documents from Vantican II, WCC, ters of historical, geographical and theo-
Orthodox, Reform, Evangelical and Pen- logical complexity. My description of the
tecostal churches, the authors mentioned content of the book hopefully gives an
three models or theological strains idea of the breadth of scholarship and
namely: Missio Dei which understands historical coverage but, at the same time,
Church’s mission as the overflowing the complexity and weakness of the
communion of the Trinitarian God. The book. It often touches briefly on many
second understands mission as liberat- issues which leaves one wishing for more
ing service to the Reign of God among detail. One example of this is that two
human beings and creation. Finally, the pages (pp. 220–21) summarize the sig-
third strain focuses on the centrality of nificance of the World Missionary con-
Christ and sees mission in terms of an ference of Edinburgh. Bevans and
explicit proclamation of Jesus Christ as Schroeder do provide substantial refer-
the universal Savior and unique Media- ences. The book is a major contribution
tor. The authors believe that these three to the understanding that the mission of
strains can be brought together in a syn- the Church is both historical and global.
thesis under the heading mission as par- Christianity is truly contextual and a glo-
ticipation in the “prophetic dialogue”. bal faith, a global movement. I would
The prophetic dialogue model takes up recommend that the book, Constants in
the challenge of reflecting on what it Context, be made as a required reading
means to proclaim the Universal Lord- to all senior students of theology. •

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

pects. The HKBP National Office then makes the assessment to
ordain or not, after which, settles the clergy to their place of as-
signment.
The Church implements a minimum standardized salary. If a
local church cannot fully cover the minimum salary, the National
Office will supplement the difference.
Another difference, he told us, is that in the HKBP Church
only the ordained can teach in seminary.
“How do you support theological education?,” we asked. He
replied that the churches in Indonesia have 2-3 offerings every
Sunday: one for the local church, another for the Conference and
the last for the National Office, which funds the theological educa-
tion.
What will he likely do after his stint here in the Philippines? He
says he like to go back to pastoring a church, though teaching is
another possibility. In any case, it will be the National Office which
will make the final determination after consultation with him.
What will he bring back to Indonesia after six years here in the
Philippines? He said he was particularly impressed with our com-
munity life specially our semestral retreats. He also appreciated
our willingness to explore new ways of worship and found the
weekly liturgies interesting because there was always a fresh ele-
ment in them. These things he will surely miss, but then again he
can always replicate these in Indonesia. [Magnolia Nova M.
Mendoza & Reuel Norman O. Marigza]
WORSHIP DESIGNS
On Creation
Worship Service 1 • Piano can play any piece that helps
the people imagine light
BARREN PLACES • Ends with single gong
AND THE LURE OF GOD
2.Domes of water in the sky separated
from the water below – sound of
Setting: Chairs are placed in the worship
oval. At the center is a table full of plants. separation
Once the plants are removed, a pile of rock • One melody/rhythm plays and then
and sand is revealed. At the entrance of another one begin with melodies
the chapel is a table with a basket and playing parallel.
small pieces of paper. People are invited • Ends with two gongs
to write down difficult circumstances/ 3.Dry land and water separate and the
issues/ situations which require prayer. creation of vegetation (fruit trees,
This is read later in the service. seeds, etc.)
The sound of Chaos (as people begin
• Rising melodies (things growing)
gathering to worship, instruments from
• Seed sounds (shakers)
around the chapel will begin making
• Ends with three gongs
“chaotic sounds” slowly intensifying).
The sound of conch shell (budyong) being 4.Lights in the dome of sky: stars, sun
blown (or a similar sound that can repre- and moon.
sent God) quietly breaks through the sound • Play with the sounds of
of chaos. metallophones for this (cymbals,
triangles, rods, etc.)
Listening to the Word Genesis 1 (the • Ends with four gongs
creation story is told with the use of sounds
only. A gong (or something similar) is 5.Creatures
used to indicate each day (one Gong for • Big and small sounds, scampering
the first day, two for the second, etc.) and sounds
then various sounds is used to develop that • Frog instrument
which was created on the day (e.g. light • A few animals call (sounds of dog,
and dark, plants, animals, humankind, etc.) cow, goat, elephant, etc.)
1.Light (wind of God blowing and there Hymn of Praise

was light) Suggestion: “How Great Thou Art”

Call to Worship The emptiness of the desert makes it
possible to learn the almost impossible:
Sounds of Barrenness (Create a sound of
the joyful acceptance of our usefulness. –
barrenness. Suggestion: Digeridoo or
Ivan Illich, forward to Carlo Carretto’s
cymbals or a muffled sound of a blowing
Letters from the Desert
instrument.) Slowly plants are removed
The Bible abounds in references to the
from the centre, revealing the barren rocks.
desert and the wilderness. Encounters with
Between the rocks are scripture passages
God, both directly and through prophetic
about barren places written in small strips
voices, took place in scenes of desolation.
of paper. Before the worship, assign
God spoke on an empty stage, knowing
people to read these passages. These
how easily the sound of rivers diverted
scripture passages will be called out from
human attention. – Yi Fu tuan
around the chapel at this time.
The desert is fertile. Dom Helder Camara
Scripture Passages on Barren Places There may be more to learn by climbing
Jeremiah 2:6; Exodus 3:18; Exodus 16:32; the same mountain a hundred times than by
Genesis 22:14; Mark 1:13; Mark 6:30-31 climbing a hundred different mountains. –
Song Richard Nelson, The Island Within
When more people enter, the drumming
Meditation 1 circle begins.
Song Drumming Circle Four drummers are
Meditation 2 assigned at different places within the
circle. One begins by playing the basic
Prayer of Petition and Song (Concerns rhythm and beat while the three others join
are named interspersed with songs or short in one at a time improvising the basic
choruses about hope) drumming until the drumming sounds
Song become wild and festive.
Benediction Sounding of the Conch Shell or Budyong
(the sound of God’s voice breaks through
====================== the drumming and subdues it)
Worship Service 2 Storm begins created by worshippers.
Storm can begin with rubbing one’s palm,
FIERCE TERRAIN AND then snapping the fingers, then clapping,
THE HOLY WILDNESS OF GOD then stomping of feet to make a bigger
sound of the storm.
Setting: Chairs are arranged in a circle. Sounding of the Conch Shell (the storm
As the people enter, the following are is subdued)
flashed on screen: [Note: No words should be uttered until
Geography is simply a visible form of this time]
theology. – Jon Levenson

Song mudslides caused by illegal logging, street
riots, bomb explosions, distorted faces,
Call to Worship
denuded forests) will be flashed up the
Reading of Psalm 42 screen.
Song Sounding of the Conch Shell (this sym-
Scripture Job 38:1-11; 25-30. (As the bolizes the voice of God who is once again
Scripture is read, someone makes the calling us even when we alienate ourselves
sound of a whirlwind using cymbals or from God). The shell is blown three times.
tamtams or gongs.) The candle will be lighted also at this
time.
Meditation
Poetry reading and interpretation. Four
Sung Response people are assigned to do an interpretive
Prayer reading of the poem “Reverse Creation”
(found in the Worship Resources, Hymnal
Song of a Faith Journey, 461). While the poem
Benediction is being read, the artist works on his/her
interpretation on the manila papers at the
====================== center floor. (Give a copy of the poem to
Worship Service 3 an artist from your congregation a week
before)
THE GROANING CREATION Poem Reverse Creation
AND OUR HOPE IN GOD (After reading the poem, the artist would
have painted something that reflects the
Setting . Chairs are arranged in a semi message of the poem.)
circle. At the center of the floor are two
pieces of manila paper, a paintbrush, and A Lament Song about Creation
red, blue, white and yellow paints. In front Prayer
or on the side is a screen where the photos
and images can be flashed. On another Scripture Reading Romans 8: 18-25
side is a big candle with a clay pot beside Meditation
it. On the platform is a white canvas
placed against a frame of the outline of the A time for silence
cross. Below it are paintbrushes of differ- A repetitive song of confession is sung
ent sizes and multi-colored paint. many times as desired while doing the
following: Each one moves towards the
Sounds and images of brokenness. new painting and tears a piece of that
Create a sound of brokenness by using paper which symbolizes our contribution to
broken cymbals, broken strings, broken the suffering of God’s creation. After
drumsticks, etc. As this is being done and which, each one goes to the lighted candle,
heard, images about brokenness (example burns the paper and throws it in the clay

pot. Then they go back to their seats and outline of the cross will appear in the
meditate in silence. center.
The congregation reads Romans 8:24-30
Song
responsively.
Prayer and Benediction
Painting our hope. A song of hope for
creation is to be sung while worshipers
move towards the canvass and paint
symbols that will reflect their commitment Note: All three worship services were designed by Jean
Cuanan-Nalam. Worship services 1 & 2 however, were
to take part in the restoration of God’s planned together with friends from the Canadian Menno-
creation. After everyone has done it, an nite University, Winnipeg, Manitoba, Canada.
A Reflection on the
DS Koinonia Retreat
in Calo, San Jose
By Scherlen B. Españo, BTh – Senior
T
his will be the last time I will attend the DS Koinonia Retreat for this school
year,” I thought as we were going to the Calderon’s place in Calo, San Jose.
I felt a sense of excitement but also sadness at the thought. Sadness as it
will be the last retreat in my seminary life. But excited still, as the Koinonia
retreats had been one of the ways that helped me, molded me spiritually to grow
mature in my understanding of my being as part of God’s creation and as one
reflecting God’s image. It also taught me the kind of relationship I will be estab-
lishing with the people as part of my ministry.
Arriving at the Calderon’s place, I felt the warm welcome of the sun and the
spirits of the trees, the two rivers and the sea as well as the spirit of the Calderons.
It was so inviting and relaxing. It is a very conducive place for retreat and self-
reflection. In the morning we had a Shibashi in which I engaged myself with the
beauty of creation and thank God for it. Creation itself speaks of God’s power and
beauty and the mystery that is being revealed in its uniqueness and quality. It comes
out of God’s creativity and love. However, in the retreat, it was emphasized that
the creation is crying nowadays. It is because human beings treated it so badly

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

DS Koinonia News
By Noel Pajarillo, M.Div. Middler
Candidates for Graduation

UCCP welcomes new pastors
After four to seven years of burning eyebrows, UCCP welcomes her new pastors!!!
The candidates for graduation of Silliman University Divinity School are as follows:
Bachelor of Theology, Major in Pastoral Ministry
Agusan District Conference .............................. Lucy Talha
Bohol Conference Incorporated ........................ Celestina L. Ampog
Scherlen B. Españo
Central Mindanao Area Conference .................. Reinhard Nueña
Central Negros Associate Conference ............... Bebelyn V. Andaya
Geraldine M. Bantangan
District Conference of Northern Mindanao ...... Mark C. Sending
Northern Western Samar Conference ................ Paquito Casiano, Jr.
South Bicol Conference .................................... Joy P. Tadeo
Bachelor of Theology, Major in Liturgy and Music
Lanao District Conference ................................ Glenndale P. Sajorga
Masters of Divinity, Major in Pastoral Ministry
Central Mindanao Area Conference .................. Antonino N. Baconga
Central Negros Associate Conference ............... Arnie Q. Tejo
District Conference of Northern Zamboanga .... Beryl S. Sale
Lanao District Conference ................................ Wilbert T. Autor
Southern Mindanao District Conference ........... Ruben Hernani, Jr
The Commissioning Rites is scheduled on Saturday afternoon, March 21, 2009 at the
Chapel of Evangel Fellowship. •
LATEBREAKING NEWS!
S
MM has heard news that Padi Jennifer Jamias of the Iglesia Filipina Independiente,
on Faculty Development from Aglipay Center for Theological Studies (ACTS) in
Urdaneta City, Pangasinan has successfully finished her Master of Theology
(M.Theol) program here in Silliman University, in consortium with the South East Asia
Graduate School of Theology (SEAGST). Her area of concentration is in Biblical Stud-
ies. Her thesis is entitled, "The Power of the Powerless: Women in the Old Testament."
Padi Jamias will join the Silliman Graduation Rites on March 22. •

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

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

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

Marigza (right) stresses a point during a panel discussion at CATS VI
Radjagukguk, Marigza, Jamias, Villarmea attends CATS

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

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

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

Dr. Ted Jennings, professor of Biblical and Constructive Theol ogy at Chi-
cago Theological Seminary in the U.S.A., was designated as visiting professor of
Silliman University from Feb. 17-26, this year. Dr. Jennings delivered lectures on
various topics, manifesting a wide range of knowledge in philosophy, bible, and
theology. To religion students, he spoke on “Paul and Empire.” Drawing on the
works of non-Christian philosophers who find inspiration in Paul’s writings, such
as Taubes and Derrida, he argued that Paul’s letters challenge imperial frameworks
and point to a community of love and justice.
He also delivered provocative lectures on “Deconstructing Homophobia” and
“The Man Jesus Loved: Homoerotic Narratives from the New Testament.” The
latter was basically a treatment of the enigmatic character in the gospel of John—
the beloved disciple. Looking into various passages in the fourth gospel, he pre-
sented the possibility of homoerotic relationship between Jesus and the beloved
disciple.
At the Divinity School he delivered the “Theology of the Cross” where he
argued to the effect that a church that does not take seriously the political demands
of the cross deserves to die.
Dr. Jennings’s visit culminated with a university lecture on “The Messiah
and His Apprentices.”
His lectures received both appreciations as well negative yet critical reac-
tions. Commenting on the radicality of his insights especially on the “Theology of
the Cross,” Rev. Reuel Norman Marigza says, “the idea that God in Jesus Christ
acting to reconcile himself to the world is something new to me since the prevail-
ing understanding is that of an angry God who must be satisfied so that salvation
can take place.”
Another interesting lecture roused the DS, St. Joseph seminarians and stu-
dents from the University who attended Dr. Hans Van der Ven’s talk on “Human
Rights and Religion” on Tuesday, 24th Feb. 2009. This was held at the Chapel of
the Evangel. Dr. Ven authored 20 books and wrote about 250 peer-reviewed jour-
nal articles. Currently, he is chair of comparative empirical science of religion at
Radboud University Nijmegen, The Netherlands.
The school year will not be complete without the most-awaited recital of the
Junior Church Music Class and the Liturgy and Music Majors. On Wednesday,
March 11, 2009, a sea of keyboards deployed at the center of the chapel was played
by the nervous fingers of the Juniors. The evening was generally musically fun-
filled and tension-filled especially for the Junior class who demonstrated their
skills in playing the keyboard and singing their favorite anthems. It was followed
by the Liturgy and Music Majors’ Recital through a Worship Celebration on Fri-
day, the 13th of March 2009. Beryl Sale (M.Div. Senior) preached. A surprise
tribute to Dr. Robinson Radjagukguk was also given that evening.

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SILLIMAN MINISTRY

March 2009, Silliman Ministry Magazine • 1

2 • March 2009, Silliman Ministry Magazine

Theological Education and the Continuing

Are we Moving towards Full Integra- regards theological education. Within

4 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 5

Old Paradigm New Paradigm

6 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 7

The Graduates of 2009

8 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 9

10 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 11

The stories shared by different participants from different member churches of

3. This narrow understanding of mission is no longer adequate in the present Asian

4. Luke 4:16-21 known as “an inaugural episode of Jesus’ ministry,”10 emphasizes

12 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 13

14 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 15

16 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 17

13. The understanding of partnership in mission is strongly emphasized by the

18 • March 2009, Silliman Ministry Magazine

15. We need to seek a possible paradigm in developing partnership in doing mis-

March 2009, Silliman Ministry Magazine • 19

20 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 21

22 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 23

The Text’s Pastoral Thrust

24 • March 2009, Silliman Ministry Magazine

God Cares for the Needy

Divine Providence and the Poor

March 2009, Silliman Ministry Magazine • 25

Text: Micah 4:1-5, Psalm 34:12-17

26 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 27

28 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 29

And so as in behalf of your people

30 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 31

32 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 33

34 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 35

36 • March 2009, Silliman Ministry Magazine

1.Light (wind of God blowing and there Hymn of Praise

38 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 39

40 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 41

42 • March 2009, Silliman Ministry Magazine

Candidates for Graduation

March 2009, Silliman Ministry Magazine • 43

Dr. Radjagukguk presents paper

44 • March 2009, Silliman Ministry Magazine

March 2009, Silliman Ministry Magazine • 45

Radjagukguk, Marigza, Jamias, Villarmea attends CATS

46 • March 2009, Silliman Ministry Magazine

Valentine’s, Lectures, Recitals, atbp.