Lord’s Prayer: Prayer for Development

The breaker in the previous blog was a prelude to the transfer of related posts from my other sites. Integrating my pastoral studies with learnings from social work, I discovered that the model prayer taught by Jesus the Christ is essentially a prayer for development. That is, when we analyze the Lord’s Prayer according to the three core values of development.

Michael Todaro identifies the trilogy as life sustenance, self esteem and freedom from servitude. Life Sustenance connotes the ability to provide basic necessities. A basic function of all economic activity, therefore, is to provide as many people as possible with the means of overcoming the helplessness and misery arising from lack of food, shelter, health, and protection.

Self Esteem implies being a person with a sense of self-worth and self-respect, of not being used by others for their own needs. All people and societies seek some basic form of self-esteem. Call it by other name, authenticity, identity, dignity, respect, honor or recognition, the essence is still the same. Its nature and form may vary from society, and from one culture to another.

Freedom from Servitude, on the other hand, means the ability to choose. This refers to the fundamental sense of freedom or emancipation from alienating conditions of life. It covers freedom from the societal servitude of men to nature, ignorance, other men, misery, institutions, and dogmatic beliefs. Freedom also involves the expanded range of choices and their members together with the minimization of external constraint in the pursuit of some of social goals, which we call ‘development’.

Let us now relate these values to the Lord’s Prayer in Matthew 6:7-13, as referred to traditionally. Although, in the biblical context, the real Lord’s Prayer is found in John 17. The prayer in the gospel of Matthew is a standard prayer, a model prayer. It has two parts which summarize the commandments and reflect the model of relationship. In a way, it speaks of the spirituality which Jesus taught – personal and social, collective or communal spirituality.

The First Part pertains to our Relationship with God: "Our Father, who art in heaven, Hallowed be thy name. Thy kingdom come, Thy will be done on earth, as it is in heaven". Take note of the use of plural words in the prayer: our, we, us. It reveals the inclusiveness of Jesus as against the exclusivist attitude which he abhors. He wants us to be generous, not selfish.

The second part is model of relationship with humanity which comprises the three core values of development. "Give us this day our daily bread". Bread represents basic necessities in life akin to life sustenance.

"Forgive us our debts, as we forgive our debtors". Students of the bible interpret this as literal debt or sin. Either way, the implication is self-esteem. Sin or debt decreases a person’s sense of worth. Asking forgiveness or forgiving others restore one’s self-esteem.

"Lead us not into temptation, but deliver us from evil". Deliverance connotes freedom. Yielding to temptation is a prelude to enslavement to any form of evil. This evil manifests in both personal manner and societal structures.

Why can’t I move mountains?

My sickness has given me sufficient time to rest, pray, meditate, read the bible, reflect and, of course, blog. All the wonderful experiences my previous hectic schedule deprived me. I find inspiration from these, which subsequently strengthen my faith. Inner renewal takes place in my life, almost every day.

During the critical period, when bed ridden, the bible became my constant companion. It continues to be, giving new insights and inspiration, no matter how many times I go over books, chapters and verses. Literally or symbolically, the scripture provides me relief, guidance, assurance, and strength.

I cannot count the frequency of revisiting the Gospel. So much so, at times, I found myself on the actual scene of the encounters of Jesus with harsh realities of life. It was not difficult for me to realize his frustration with established, exclusivist religious structure and leadership and the skirmishes that follow. Likewise, the consequent effect of stirring the hornet of exploitative system which takes its toll on his life and ministry. I understand the jubilation of his followers and the tensions created by the triumphant entry leading to his crucifixion. The inevitable price of standing for the way, the truth and the life. I can easily identify with his concern for the poor, the deprived, the oppressed. My social work experience and involvement in the people’s struggle during the dark years of dictatorial rule in our country made me sensitive to the situation.

I tried to literally follow his teachings on forgiveness, loving one’s enemies. Though difficult at first, I enjoyed its soothing effect to my soul. Even his teaching on refraining from worries about the cares of the world including the daily needs is feasible. Although not all the expected provision came, I continued to follow his teachings literally. Whereas before, skipping daily maintenance due to lack of resources made me panic. Now, I take it as part of my healing process. Of course, at times my heart complains when deprived for weeks of the medicine. But I have to assure it that all things will work together for good until I can find means to purchase the tablet.

Yes, I can attest that the teachings of Jesus are relevant, feasible and worthwhile. But I stumbled on some things. Foremost, is his teachings on faith on Mark 11:22-24: "Have faith in God,' Jesus answered. 'I tell you the truth, if anyone says to this mountain, "Go, throw yourself into the sea," and does not doubt in his heart but believes that what he says will happen, it will be done for him. Therefore I tell you, whatever you ask for in prayer, believe that you have received it, and it will be yours."

Many times I tried but failed. I could not even move my health condition into another level, no matter how I applied suggestions on the power of faith or mind or a combination of both. Still I know the promise stands true. Meanwhile, I find refuge on the belief that the fullness of time will soon come. The delay is part of God’s preparation for future ministry.

Benefits of the CPBC UNITES

The CPBC UNITES (Unified Theological Education System) has become a paradigm shift in the systemic problem of our theological institutions. It was instrumental in the synchronization of diverse programs, divisive orientations and institutional culture. Through this breakthrough, we succeeded to formulate a standardized curriculum which promotes unity while maintaining respective peculiarities and specializations.

The bond of seminarians has been strengthened as the innovation has institutionalized the theological forum and fellowship of various seminaries and bible schools. It also resulted to faculty exchange and opened the door for volunteerism. National officers of the Convention Baptist Ministers Association (CBMA) volunteered to teach with the support of our association.

The CPBC UNITES continues to consolidate and synergize initiatives from various individuals, groups and institutions. There is now a venue for concerted effort, and exchange of ideas, dreams and visions. Likewise, it provides a link to the past, present and future. In one instance, we were surprised to discover that the CPBC UNITES has answered exactly previous needs and dreams of some leaders as culled from an almost forgotten document.Excerpt of which …the series of consultations resulted to some recommendations that paved the way towards the concept of unified theological system:

(1)Continuing theological education should be regularized and institutionalized on a ladderized scheme, with credits towards bachelors and masters degree, or certificate.

(2)Creation of Center of Allied Learning Institute for Life (CALL) composed of accredited faculty from various institutions to call the shot for unified system and to confer degrees to its graduates.

(3)Enrich and upgrade existing theological institutions

Another product of the CPBC UNITES is the Master of Socio Pastoral Ministries (MSPM). The degree is a combination of Master of Science in Social Work program and pastoral ministry courses. The mission of the MSPM program is to prepare graduate students for leadership roles in church, church-related institutions and community. Specifically, it is geared towards a healthy and balanced pastoral leadership, church administration and social/community services.

Recently, I received more benefits. While posting, I was inspired to integrate my other blogs to avoid hassle in maintenance. As such, I added pages to this blog and transferred posts from other sites. You may view them at the left corner. Pages are arranged under the acrostic PADAYON, as follows: Personal Note, Antipodes, Development, Advocacy, Yardstick, Opportunities, and Networking.

CPBC UNITES: Synchronizing the theological system

The CPBC Unified Theological Education System (UNITES) is an attempt to bring together all existing theological institutions affiliated with the CPBC under one system. It is an offshoot of previous studies and initiatives of various organizations. Conceptualized by the Theological Education and Ministerial Concerns Committee, it was subsequently approved the CPBC Board of Trustees in 2007. Prof. Josita Alpha Jalando-on and Pastor Billy Reyes, president and vice president of the Convention Baptist Bible College, respectively took the lead. Other committee members were Pastor Georem Gutierrez and Prof. DZ Lariza.

Foremost of its direction is the setting up of standard and policies for all member theological institutions. This is in consonance with needs of churches and institutions and the requirements of accrediting agencies both governmental and denominational. It includes among others the standardization of programs & curriculum, the faculty and library requirements.

The design promotes interrelatedness of theological institutions thru mutual partnership with one another and with CPBC Theological Education and Ministerial Concerns Committee. A support mechanism for faculty & library upgrade, scholarships, financial sustenance, and administrative/technical expertise is included in the concept. Likewise, the monitoring and evaluation of the level of each member institutions. There is also a provision for the continuing education program for alumni of respective theological institutions.

The CPBC UNITES is a breakthrough to reverse the perennial trend. Theological institutions are left on their own without clear cut policies and procedures. There is no deliberate and systematic effort for assistance as well as consultation, monitoring, evaluation, permit or sanction by the national body. As such, there is no sense of accountability and established system of relationship. While belonging to one denomination, theological institutions do not have close connection. In almost all aspects, “each to its own” mentality prevails.

The trend results to more diversities than commonalities. Subsequently, there has been lopsided development. In most instances, the rich resources are concentrated on theological institution with small number of students while those with scarce resources have the bigger population and needs. Academically, while some have geared for quality education, others have maintained the status quo with less effort to upgrade the faculty and facilities.

The wrong concept of autonomy has aggravated the situation. As an institution, complacency has set in. Nobody seems to call the shot except those who personally take the cudgel individually or as a group. Although there has been initiatives, most often such experience natural death due to lack of institutional support, if not adverse reactions.

To be continued

Moving on to the next level of service

With my election to the board of trustees of the Convention of Philippines Baptist Churches (CPBC), pastors were assured of representation. There was a relative unity between the Convention leadership and our association. Synchronization of programs and direction of both bodies produced mutual benefits. Pastors concern and requests were directly addressed while programs of the Convention were easily disseminated and supported by pastors.

Making things more favorable was my appointment to head the Theological Education and Ministerial Concerns (TEMC) Committee. Thereafter, I found the missing link i.e. the CPBC Ten Year Strategic Plan for 2000-2010. Significantly, it incorporated TEMC as one of the major program components of the Convention. Specifically, it aims to empower the local pastors to comprehensively develop their potentials so that they can more relevantly respond to the challenges and needs of the present situations.

While this could have been an answer to the needs of pastors, unfortunately, the program was not well implemented because of the lack of budget. Since its inception, the program was not given much priority due to limited budget and lack of personnel. Unlike other programs with respective directors, the TEMC activities are either carried out as additional function of other personnel, or undertaken by volunteers and TEMC Committee. It was compounded by prevailing misconception that the CPBC caters only to churches. The pastors needs and concerns should be addressed by their association.

This discovery resulted to a deliberate effort to advocate for the pastors cause resulting to some significant changes. Some notable developments were the approval of CPBC UNITES (Unified Theological Education System) which broadened the opportunities for continuing pastoral education; the approval of CBMA Placement Bureau, and other resolutions passed by the assembly and subsequently approved by the Board. Since then, the TEMC program was revisited, promoted and given fresh mandate.

KATIPAN Hall: A multi- faceted testament

True to its meaning, KATIPAN has become a symbol of solidarity among pastors. It bespeaks of the realization of collective faith and action (Katumanan sang Tingob nga Pagtoo kag binuhatan). A such, Katipan has galvanized our relationship. It even boasted the morale of pastors who have been stereotyped to be always in the receiving end. In fact, the *CPBC leadership were surprised when the project was presented to them, for approval, as donation without condition. Of course, not a few had raised their eyebrows questioning our capacity to sustain the project. Even engineers who volunteered their labor could not help but smile upon learning our start up budget.

Like the boy in the parable of the feeding of multitude, our initiative, though viewed with reservation, soon gained support. Touched by our commitment to share meager means, other organizations followed suit. Soon the spark got the fire burning. The Pastor Kids’ commitment to develop the Camp Higher Ground was rekindled. They did not only give donation but took charge of the floor tiling. Women’s group, Baptist Men and Youth likewise contributed their share, as well as churches and related academic institutions and hospitals. Provincial Kasapulanans, individual members and even government officials also responded to the appeal. The Gilopez Kabayao Foundation showed support by making our association the beneficiary of their concerts. Pastors abroad sent their contribution. Rev. Danilo Borlado mobilized the church in Hongkong to shoulder the painting cost. Funds surplus even completed the construction of basketball court beside the edifice. But the bulk of the donation came from pastors.

As previously mentioned, KATIPAN Hall was not merely another successful infrastructure project. It has become a spiritual warfare in reclaiming the legacy of the Camp Higher Ground as icon of serenity, spirituality and renewal. Its presence has attracted other organizations to resume retreats, seminar, conferences and other religious activities.

But there is more to the Katipan legacy. It has brought our association to the door step of the CPBC leadership and politics. Of course, there are pastors who have been in the mainstream of politics in our denomination. Some already identified with a particular group or block. There was even a time when our group that participated in the people’s struggle during the dark years of dictatorial rule in our country established alliances with leaders in Negros. Later, such alliance dominated the CPBC politics, sustained by new leaders and some members of our group. The rest refrained from politics, some maintain independence while others formed another block or aligned with young progressive pastors. However, seldom does our association, as a whole, directly participate in the politics.

Things have changed because of the Katipan project. There was a shift in my stand to advocate a moratorium for pastors to leave the CPBC politics to lay leaders and focus in our association. Every time we were confronted with difficulties in sustaining the project, I recalled the culprit. The leadership flaw, as manifested in the rescindment of the Board in their approval of Pastors Kids management of the Camp on flimsy ground. We could not have experienced the suffering had the Pastors Kids continue managing the Camp. I was convinced that something was wrong in the leadership and politics which was discriminatory to pastors. For even the move of my predecessors for pastors representation in the CPBC Board was met with disdain.

I decided to enter the CPBC politics during the May 2006 election running as independent. The pastors did not fail me, some crossing group lines/affiliations. I won in that election which was a show of force and money of organized groups within the CPBC. It was marred with block voting and boat buying, if not vote buying. Thereafter, I advocated for the pastors cause resulting to some significant changes beneficial for pastors.

*Convention of Philippine Baptist Churches

KATIPAN Hall: Monument of Gains in Networking

Early this morning I received blogging tips from Pastor Jonan Castillon. He is the pastor-friend I mentioned earlier who advised and taught me to open a blog. Enjoying now the benefits of on-line writing, he is willing to share his talent to pastors for free. Tentatively, we have scheduled a hands-on training for pastors on April 27, 2011.

Learning Institute for the Fullness of life and Empowerment (LIFE) will coordinate this activity. LIFE is a voluntary organization of pastors, social workers, educators and other professionals which was organized after my term in CBMA. Purposely, it will continue the commitment to serve the pastors beyond our term in the association. Interested pastors in Iloilo may contact this blog. You can also visit Pastor Jonan’s site.

Following an expert advice, starting today, this blog comes out every Thursday, Sunday, and Tuesday to avoid information overload. A journal of faith journey, it attempts to inspire readers to continue the commitment in service in respective fields no matter what. This is a forerunner of my dream book, PADAYON: Our life journey.

Padayon is an Ilonggo term which means continue. In deeper sense, it connotes moving/going on (or never give up) despite adversaries or adversities.PADAYON serves as framework or acrostic of my life’s experiences and the lessons learned from life. This blog deals each area or sub topic accordingly. The series of posts on Gains and Pains in Serving the Pastors is a representation of the second letter in PADAYON, i.e., Antipodes. After three more posts, discussion will focus on the third topic – Doing God’s Will is dangerous to your health.

Previous blogs mentioned the role of KATIPAN Hall in reclaiming the spiritual heritage of the Camp Higher Ground as icon of serenity, spirituality and renewal. Katipan is an Ilonggo term for Covenant. In the CBMA context it means Katuman sang Tingob nga Pagsalig kag Binuhatan (realization of something through collective faith and action.

Never did it occur in our wildest dream that our association would engage in an infrastructure project. More so, under my term as president. My social work orientation and past organizing experience taught me to be people-centered in approach to development. However, circumstances led us to this new challenge.

It started from an invitation of the Pastors’ Kids (PK) Association to hold our National Assembly at Camp Higher Ground in 2006 for free. At that time, they were starting to develop the Camp after the mandate to manage this neglected treasure of our Convention. Few months later, the Convention leadership retracted, forcing the PK to cancel its goodwill.

Having set our preparation on the venue, our Association decided to take matters in our hands. With the projected cost within our reach, we undertook the project. Only to found out later, there was an overly underestimation of the cost. Upon expert advice, we opted to improve the design with permanent materials due to susceptibility of the area to termites. Exhausting our own resources, we engaged in various fund campaign and use our network, both personal and organizational. Concerts, dinner for a cause, solicitation, loans were but a few of the strategies we undertook.

Soon, we got the support of auxiliary organizations in our Convention, as well as related institutions and Kasapulanans. Our NGO network was also tapped, as well as linkages with the government officials the city and province of Iloilo. Later, independent foundation and network of our pastors abroad assisted us. The rest is history. After fours year, the collective faith and action was realized. The Katipan Hall was finished- a monument of gains in networking.

Social Work, Systems Theory and the CBMA

The celebration of the World Social Work Day highlights the role of social workers in responding to individual, family and community crises. In another site, I discussed Social Work as a Profession. Yesterday’s blog pointed out that social workers are also skilled in analyzing the frameworks of social conditions, and know how to change them to foster a more dignified life for all people, in all communities. This makes our discussion on systems theory and networking more relevant as they contribute to the development of such skills. Speaking by experience, the CBMA has benefited from my past learnings in social work when I led the association for six years. I feel a discussion on this topic is helpful before we resume the Gains in networking…

Ann Hartman (1970), as cited in Johnson (1995), noted that the systems theory is useful to social workers for it gives a means for conceptualizing linkages and relationships among seemingly different entities: individuals, families, small groups, agencies, communities, and societies. It notes similarities and differences among different classifications of systems. It aids social workers in considering both private troubles and public issues within the nurturing system and the sustaining system of a situation they are assessing.

The application of system analysis to social work practice was best described in the book written by Allen Pincus and Anne Minahan in 1973 entitled Social Work Practice: Model and Method. Their basic premise, that there is a common core of skills and concepts, which are essential to the practice of social work, is in fact basic to most theoretical interpretations of systems theory.

Pincus and Minahan theorize that there are four basic systems in social work practice: (1) a change agent system, (2) a client system, (3) a target system, and (4) an action system. The change agent system is composed of professionals who are specifically employed for the purpose of creating planned change. Also part of the change agent system is the employing organizations of the change agent.

The client system is composed of the people who sanction or ask for the change agent’s services, who are expected beneficiaries of the service, and who have working agreement or contract with the change agent.

The target system is composed of the people, agencies, and/or organizational practices that one wishes to change in some measurable way in order to reach the goals of the change agent. As such, by analyzing the changes of the target system, one can measure effectiveness and provide a mechanism for accountability.

The last is the action system, which is used to describe those factors with which a social worker works in his/her effort to accomplish the tasks and achieve the goals of the change effort. One may need to involve a number of different action systems in different aspects of a planned change effort to accomplish all of the different goals of the change agent. In the Pincus and Minahan model, the four basic systems are not mutually exclusive, but can and do overlap in many cases.

Following the Pincus and Minahan framework there is overlapping among the basic systems in the process of development. This means that a person, which may be considered a client system may also become a target system, a change agent or even an action system just like the processes, experienced by other systems. In the same way, that the social worker, who is considered basically a change agent, may at times become a client system, a target system or an action system.

This is true with those considered as action system. They may also become a target system or a change agent system or even a client system, as the need arises. Each system, therefore, is a contributor to and recipient of development which is the by-product of the whole interaction processes and relationships between and among NGOs and the network and their environment.

Pastors can apply this in their ministry, in dealing with the parishioners, officers, lay leaders, auxiliary and fraternal/maternal organizations, government and other institutions in the community. The framework can served as guide to respective actions.

SOCIAL WORKERS RESPOND TO GLOBAL SOCIAL CRISISES

We yield today's blog to the relevant press release in relation to the celebration of the World Social Work Day, today, March 15, 2011. We join the social workers worldwide in this celebration. Long live the social workers!

Social Workers in All Nations Called to Promote International Poverty and Human Rights Agenda on World Social Work Day

BERNE, Switzerland—Social Workers around the world will join together to celebrate World Social Work Day on March 15, 2011. This annual event, celebrated on the third Tuesday in March, focuses on social work contributions to society and is part of an on-going dialogue about how to address challenging social conditions worldwide.

The theme for World Social Work Day 2011 is “Social Work voices responding to global crisises: Together we develop the Agenda!“

Every day, Social Workers respond to individual and family crises—they open doors for service users and offer solutions for a wide range of problems. But social workers are also skilled in analyzing the frameworks of social conditions, and know how to change them to foster a more dignified life for all people, in all communities.

The Social Work profession helps nations respond to economic and social changes that disproportionately affect vulnerable people and communities. Working in partnership with many other professions, Social Work promotes the social welfare of individuals, groups and communities, facilitates social cohesion in periods of change, while supporting and protecting the most vulnerable members of society.

True social development can only come through global interaction. Although most social work practice is local, the impact of social work leadership is inarguably international. Those suffering the most under the current global financial crisis are the poorest people in every country—those least likely to recover from the devastation.

“Billions have been spent saving banks across the world. It is unfair and outrageous that the price for this bailout is to be paid by the poorest and most vulnerable people in the world. For example, while billions have been spent to stabilize banks, the total budget for the UN World Food Programme has been reduced by half.” says Gary Bailey, president of the International Federation of Social Workers (IFSW).

IFSW and its member organizations believe that efforts made to save the banks have resulted in very few financial commitments by the industrialized world to reach the UN’s Millennium Development Goals for ending world poverty.

At the 2010 Hong Kong World Conference, Social Workers from all over the world gathered to begin a process to develop a Global Agenda for Social Work and Social Development for the next decade. Thousands came together with the belief that the world can be changed for the better if the profession stands together—advocating for the dignity and worth of every person, calling for a more just world, and celebrating the importance of human relationships in a healthy environment.

This Global Agenda for Social Work and Social Development challenges the profession’s leaders to:

*Ensure nations meet the most basic human rights to food and shelter, clothing and medical care for all their people.
*Raise awareness about poverty as a human rights violation in all countries.
*Implement the IFSW Policy on Poverty Eradication.
*Champion the Social Protection Floor Initiative of the UN which ensures universal
social protection to health, education, shelter and security, as pledged in the Universal *Declaration of Human Rights.
*Demonstrate improvements in people’s lives.

The Agenda is a joint effort between the International Federation of Social Workers (IFSW), the International Association of Schools of Social Work (IASSW), and the International Council on Social Welfare (ICSW).

Next year, on World Social Work Day 2012, the Social Work Global Agenda will be submitted to the United Nations Secretary General. At the same time, regional social work groups will submit the Agenda to international organizations, such as the African Union, the European Union, Mercosur, ASEAN, and others. National social work groups will also be called upon to submit the Global Agenda to their respective governments.

IFSW invites its membership , service users, colleagues in other professions and all those with a concern for the health of local, national and global communities on March 15th, 2011 World Social Work Day 2011 to not only celebrate the many achievements of the profession on all continents, but also to help build interest in making the Global Agenda for Social Work and Social Development a reality.

Gains in networking: The CBMA experience

This post resumes the Gains and Pains in Serving the Pastors. While the presentation in networking was primarily a response to the feedback, it was also a prelude to remaining accomplishments as represented by the paradigm, MINISTER. As earlier stated, this means Ministerial identity, Institute, Networking, Integrated services, Spirituality, Team work, Entrepreneurship, Resource mobilization. The gains in the first two letters were posted prior to discussion in Networking.The gains in the last letters have been largely influenced by networking concept.

Integrated services, Spirituality and Team work imply wholeness which is a key concept of systems theory. The gains we have on these areas were result of linkages within the CPBC system by tapping the auxiliary organizations and establishing partnership with outside organizations, both governmental and NGOs. Hence, we were able to hold medical-dental missions and other services every assembly with the participation of the medical teams from the military and dentist association. Membership of our association in the Iloilo Coalition of NGOs and POs (ICON) and Volunteer Organization, Information, Communication Exchange (VOICE)-Iloilo Cluster ushered this partnership. Our advocacy for the provision of health and welfare benefits for pastors has been supported by sectoral organizations in the CPBC and related institutions, aside from individuals and groups.

Entrepreneurship and Resource mobilization activities resulted to the construction of KATIPAN Hall and establishing of canteen at the Camp Higher Ground, Barotac Viejo, Iloilo. KATIPAN (covenant) means Katuman sing Tingob nga Pagsalig kag Binuhatan. It symbolizes the realization of the project through collective faith and action.

The project started as an attempt to construct a modest Session Hall at Camp Higher Ground to accommodate the participants for the January 2006 National Assembly. Soon, the design was improved to accommodate 1,000 people and keep abreast with the development of the Camp as planned by the Convention of Philippine Baptist Churches. In the process of campaign and construction, pastors had experienced God’s power and provision as church leaders, members and even government officials and the general public gave their support. Also they realized the beauty of restoring trust and confidence and the power and strength in unity. Moreover, the project became an opportunity to meet friends and partners in service including those abroad.

From the construction issue, the project transformed into a spiritual warfare in reclaiming the legacy of the Camp Higher Ground. The place, which serves as venue for camping, conventions, retreats, conferences, has been a living witness to transformation of lives brought about by past experiences in the Camp. It is considered an icon of serenity, spirituality and renewal. However, the place had been abused and neglected for the past decades. Seldom was it used for the aforementioned purposes. Through the project, pastors were able to reclaim the spiritual heritage of the Camp. Thereafter, its beauty and usefulness has been gradually restored.

Networking enhances development

As pointed out in the previous blogs, networking is an application of system theory. The beauty of systems theory and its application in networking is represented by the rainbow. While there are only three primary colors (red, yellow, blue) there is a multiplication of colors when these link, interact, and overlap. I used this comparison in my reflection on the 25th anniversary of EDSA Revolution last month.

Sharma (as cited in Philippine Journal of Public Administration Vol. XXXIV No. 1 January 1990) noted that the systems approach emphasizes wholeness first, then moves to the consideration of parts, including interaction among them, and between them and the whole. The systems theory, with its emphasis on holism, offers the promise of being an effective guide to management practice.

The systems theory focuses on communication patterns and the transactions and relationships among parts. As pointed out by Hartman (1970), the relationship among parts and the whole are of prime interest when considering the structure of a social system, This relationship is relatively stable. Sometimes, the relationship between systems is referred to as network.

Ann Hartman (1970), as cited in Johnson (1995), noted that the systems theory is useful to social workers (pastors, too and all those involved in the development of people) for it gives a means for conceptualizing linkages and relationships among seemingly different entities: individuals, families, small groups, agencies, communities, and societies. It notes similarities and differences among different classifications of systems. It aids social workers in considering both private troubles and public issues within the nurturing system and the sustaining system of a situation they are assessing.

The overlapping of various systems makes relationship complex. Since the systems theory gives prime importance to relationship, such overlap contributes to the dynamism of networking. Defined as development and maintenance of communication and ways of working together among people of diverse interests and orientations (Johnson, 1995), networking is a form of coordination. As part of the administrative function, Aldaba (1990) states, networking is necessary for the formation of a broad consensus and the promotion of collective action so that social transformation and genuine development can occur.

As viewed through the systems theory, networking is both a relationship among systems and a sub - system in itself. In this sense, it affects the development of each system while it is also being affected by other sub systems that compose the whole. In like manner, networks and respective members work as a system operating collaboratively in order to address the pressing issues and concerns related to development of people. Each organization, therefore, works as a “component unit” and, as such, affects each other, so that a modification of one will stimulate corresponding change on another and, in general, the whole system.

Next post: Resumption of Gains and Pains in Serving the Pastors in relation to networking

History of Networking in the Philippines (last of the series)

This is the last of the series of history of networking in the Philippines.

Maturation and Renewal (1992 to the Present)

The NGO community has become an important actor in Philippine politics after the EDSA phenomenon. This position was further strengthened by the Local Government Code of 1991. The Code highlighted the role of NGOs in the local governance process and provided for their participation in the following areas: membership in local special bodies, partnership with the government in joint ventures in development projects, and participation and sectoral representations in local legislative bodies.

The Code requires the local government to allow accredited NGOs, POs, and, in some cases, private sector individuals to take at least twenty five percent of the seats in local development council and to have at least one seat in four other boards, dubbed local special bodies: school board, health board, peace and order council, and pre qualification, bids and awards committee.

The local government Code has also institutionalized NGOs as active partners in the local governance. The LGU may enter into joint ventures with NGOs in the delivery of certain basic services. NGOs or POs are also given preferential treatment with regards to the use of acquatic resources and in the grant of franchise in the construction and operation of such facilities. The LGU may also extend financial assistance to the NGO for its economic, socially oriented environment and cultural projects.

NGOs play a very significant role in the recognition of “civil society” as an indispensable partner of the government in development endeavors and in nation building. The legitimacy and prominence of the NGO sector has been carried over up from the Aquino leadership to the present administration. As in the past, people with links to the NGO movement have been appointed to cabinet positions. NGO communities are also involved in numerous consultative mechanisms as a distinct social sector.

Alegre (1996) noted that another indication of the NGOs continuing significance is the increasing leverage of some of the larger and more established NGOs and the major NGO networks and coalitions with various funding agencies and multilateral institutions, such as the World Bank and other various United Nation-based commissions

Next blog will discuss how networking enhances development and relate this to the Gains in Serving the Pastors

History of Networking in the Philippines (Part III)

NGO Support to the Surging Mass Movement (1983-1986)

The Aquino assassination in 1983 became a rallying point of growing opposition and outrages which gave birth to the “parliament of the streets.” It was a period of multi- sectoral organizing and alliance building as regional and national federations and alliances of POs were formed with NGO support. Similarly, NGOs strengthened their existing networks and formed new ones to share resources and find security in their numbers amidst continuing military harassment. NGOs’ support to the surging of mass movement culminated in their participation in the Snap Election and the subsequent EDSA Revolt.

Ebbs and Flows of a Painful Transition (1986-1992)

The EDSA event and the wave of political democratization that followed changed the national terrain overnight. Development efforts continued to flourish as NGO works increased significantly amidst the newly won democratic spaces. In acknowledgement of their role in organizing and mobilizing the popular forces before and during the EDSA Revolt, the contribution of NGOs (and POs) to national development was formally recognized.

The 1987 Constitution clearly acknowledged the role of NGOs and POs in a democratic society by including them in its key provisions. In a sense, the role of NGOs was institutionalized, so much so that during the first years of Cory government, many of the appointees came from the NGO community. Even funds from government and international bodies were coursed through the NGOs. As a result, there was a proliferation of NGOs all over the country, covering all possible areas and lines of work. Abad (1990) observed that this made the Philippines one of the most dynamic NGO communities in Asia, if not in the world.

Traditional politicians, entrepreneurs, and even government units that set up their own NGOs for vested interests, however, took the situation. This was so prevalent that so-called development NGOs were forced to band together to distinguish themselves from pseudo ones. Two new networks were formed during the post EDSA period, namely: the Council for People’s Development (CPD) and the Philippine Support Service Agencies (PHILSSA) in 1986 and 1988, respectively. Others strengthened their unity, stepped up their coordination efforts and responded frequently to unfolding events as networks– and not merely as individual NGOs.

The formation of the Caucus of Development NGOs (CODE NGOs) in 1990 was
one of the high points of this trend. In a move unprecedented in the history of the Philippine NGO movement, ten of the largest NGO networks in the country, including the church-based networks and the cooperative sector representing about 1,500 NGOs nationwide, came together in the first ever National Congress of NGOs in December 1991. The networks agreed to work on three areas of concern: (1) training a successor generation of development NGO leaders; (2) Relating with government as a sector, especially the military authorities in the national and regional level; (3) Relating with the donor community both here and abroad.

Among other objectives, the following are worth mentioning: (1) to convene the
different Development NGO networks especially in confronting pertinent development issues collectively; (2) to provide the venue for dialogue, linkages, and cooperation among the member networks; and (3) to formulate and popularize an alternative development paradigm.

Represented in the congress were Philippine Partnership for the Development of Human Resources in Rural Areas (PHILDHRRA), Philippine Support Service Agencies (PHILSSA), National Confederation of Cooperatives (NATCCO), National Council of Social Development (NCSD), National Secretariat for Social Action (NASSA), Philippine Business for Social Progress (PBSP), Council for People’s Development (CPD), Ecumenical Council for Development (ECD), National Council of Churches in the Philippines (NCCP), and Association of Foundations (AF).

This coalition resulted further in the ratification of a historic document - the Covenant for Philippine Development. No wonder, some development workers considered this period as the golden age of networking and coalition building in the Philippines because NGOs of different orientations and historical context agreed to act as one in responding to the opportunities and challenges of the new conjuncture.

To be continued

Networking in the Philippines (Part II)

Two more posts on history of networking before we resume the Gains and Pains in Serving the Pastors which are actually by-product of networking.

Coping with Repression, Carving a Niche (1972-1978)

When the late President Marcos used a hard line stance to establish a New Society, the NGO community was included in a systematic crack down on opposition groups. All legal attempts at organizing for popular empowerment were paralyzed. NGOs responded to the situation in various ways. While some went underground to wage armed struggle, others were either coopted or forced to lie low. After an initial wave of repression, those that did not join the underground movement continued with their commitment through institutional work, which eventually came to be known as NGO work.

Three significant developments in the networking took place during this period. In 1974, the National Council of Churches in the Philippines (NCCP) came together and adopted a statement defining the priorities and strategies of the development work of the church and its related organization. This development resulted to the formation of a body similar to NASSA- the Commission on Development and Social Concerns. Four years after, as an offshoot of the split of PECCO, a fellowship of pastors and lay workers to assist churches in development efforts was organized into a network known as the Ecumenical Center for Development (ECD).

In 1977, a network among cooperatives came into existence as a response to the government’s attempt to regulate the cooperatives. Known as National Association of Training Center of Cooperatives (NATCCO), the network was later renamed National Confederation of Cooperatives, Inc. It was observed that these church-related networks were more political compared to the first three networks established earlier, namely: National Council of Social Development, Philippine Business for Social Progress and Association of Foundations.

As seen by Soliman (1990), this period witnessed the birth of secular NGOs established by activists who had been working within the church umbrella wanting to institutionalize social development work outside the church. Their endeavors concentrated on uplifting the conditions of the people through cooperatives and provision of start-up capital for income-generating projects. In the words of Alegre (1996), “the intersection of three efforts - the church reaching out, the growing needs of POs, and the development concerns of secular NGOs - gave birth to creative programs that showed NGOs coping amidst repression.”

The situation also became favorable to groups and organizations with political and ideological leanings directly opposing the martial law regime. With their relatively advanced coping mechanism, these groups became influential in the NGO movement. They even set up different NGOs and exerted a considerable influence in the programs and projects of existing ones to become more effective in the latter part of this period

Expansion and Innovation (1978-1983)

Learning from the past experiences, NGOs refined their strategies. This effort resulted to qualitative increase in the organized mass movement, as reflected in the formation of more alliances and federations of people organizations. The NGO movement itself experienced tremendous increase in numbers. Human rights advocacy was broadened to include other areas of concern like indigenous people’s rights, ecology/environment problems, and women rights. As a result, more NGOs were organized bannering on respective sectoral issues. This period also witnessed the utilization of new approaches and tools for development like the micromedia, participatory action research, popular education, alternative medicine, and appropriate technology.

Following the increased unpopularity and isolation of the Marcos regime in the international scene, foreign funds flowed freely in support of development work. Many Northern NGOs and funding agencies even went to the extent of setting up their Philippine desk making the country their base of operations in Asia because of the bulk of projects being supported here. Repression in various forms, however, was also intensified.

As NGOs grew in number, networking as a strategy became attractive because of its effectiveness in lobbying and advocacy work. More regional and national networks were formed during this period, e.g., Philippine Partnership for the Development of Human Resources in Rural Areas (PHILDHRRA) which was established in 1983. Moreover, the other regional and provincial NGOs were integrated into new networks. With these developments, NGOs have become “key players in the country’s sociopolitical landscape.”

Corazon Soliman is the current Secretary of the Department of Social Welfare and Development

Networking in the Philippines

The beginning of NGO networking in the Philippines, according to Alegre (1996), can be traced from the formation of the Council of Welfare Agencies Foundation of the Philippines, Inc. (CWAFPI), the forerunner of the present-day National Council of Social Development (NCSD). As early as 1952, a group of social work leaders organized the Philippine National Committee of the International Council on Social Welfare (ICSW). This eventually evolved into the Council of Welfare Agencies Foundation of the Philippines, Inc. (CWAFPI), the umbrella organization of the various welfare and civic organizations, e.g., the Catholic Women’s Clubs, Boy/Girl Scouts of the Philippines, National Red Cross, etc. which, up to this day, cater to such sectors as traditional women’s groups, children, the elderly, and persons with disabilities.

The early organizational formation, however, is only one part of the story of networking with particular focus on welfare agencies. Alan G. Alegre (1996) presented a comprehensive discussion of the factors that contributed to the growth and development of networking in the Philippine NGOs in his book Trends and Traditions, Challenges and Choices:A Strategic Study of Philippine NGOs. This observation is complemented by a chronological presentation of the formation of nine mainstream national networks after NCSD in From the Present Looking Back: A History of Philippine NGO by Karina David (1998). Hence, the history of networking in the Philippine is better understood in the context of historical evolution of NGOs in the country.

The story of Philippine NGOs generally follows the trend of the world history of NGOs- from relief and welfare endeavors to social reformation which eventually led to the transformation approach. Alegre (1996) divided the history of NGOs into six distinct phases rooted in key points in the country’s recent past, as follows: The Deepening American Colonial Period to Post WWII: Relief, Rehabilitation and Welfare; The Deepening Social Crisis and the Rise of New Social Movements (1965-1972); A Coping with Repression, Carving a Niche (1972-1978); Expansion and Innovation (1978-1983); NGO Support to the Surging Mass Movement (1983-1986); Ebbs and Flows of a Painful Transition (1986-1992); Maturation and Renewal (1992 to the Present).

American Colonial Period to Post WWII: Relief, Rehabilitation and Welfare.

This period witnessed the emergence of voluntary, private initiatives that engaged mainly in relief and reconstruction work to support a war-ravaged country. Considered to be the first NGOs, their welfare endeavors continued even after normalization. Eventually, the welfare work was geared toward social reform, colored with anti- communist motivation, which concentrated on the problems in the countryside. The environment led to the setting up of the pioneer NGOs in the country: the Institute of Social Order in 1947 and the Philippine Rural Reconstruction Movement in 1952.

The Deepening Social Crisis and the Rise of New Social Movements (1965-1972).

A conglomeration of events shaped the global and national sociopolitical landscape which affected the history of NGOs in the Philippines. On the one hand, there was a worldwide questioning of the previous development approach; an emergence of new theories of underdevelopment; highlight on revolutionary anti-colonial struggles; and change in the social directions of the Catholic Church which played a key role in this stage of development.

On the other hand, as the Philippine social situation was rapidly deteriorating, there was a resurgence of nationalism and student activism and a groundswell of public outrage, which culminated in the First Quarter Storm. At this period, grassroots organizing dominated the NGOs directions.

Two NGO networks were established during this time: the National Secretariat for Social Action (NASSA) and the Philippine Business for Social Progress (PBSP) in 1967 and 1971, respectively. NASSA served as a clearinghouse and coordinating mechanism for the Philippine Catholic Church’s social involvement, while PBSP established itself as a network among business corporations and NGOs they supported.

This period also witnessed the emergence of the community organization approach as an alternative to the limitations of community development. This approach led to the establishment of the Philippine Ecumenical Council for Community Organization (PECCO) in 1971. As a result, many NGOs were organized bearing the new orientation/approach.

In 1972, after a series of informal meetings, ten NGOs with more traditional business and family foundations came together to form another network, the Association of Foundations (AF).

Dynamics of Networking

Networks are defined as units, institutions, agencies or organizations united for a free flow of information and resources between members without any established hierarchy or structure (Third World Studies Center, 1990).

Forming networks and umbrella organizations is advantageous to organizations for varied reasons. Aldaba (1990) cites six benefits in this regard, namely: (1) Greater economic and political impact; (2) Access to and sharing of resources; (3) Sector Protection; (4) Effective relations with governments; (5) Establishing sector standard; and (6) Linkage with other sectors for social transformation.

Alegre (1996) cites the following strategic concerns addressed by establishing networks: (1) Sharing and exchange of resources, such as information, funds, technology, and expertise; (2) The coordination and complementation of programs and projects; (3) The formulation of common agenda or plans of action for purposes of advocacy, participation in governance, and resource mobilization; (4) Consciousness raising and development education, especially on the relations between developed and developing countries and between the NGO and PO communities in these countries.

John Clark in his book Democratizing Development: The Role of Voluntary Organizations, presents six schools for the historical evolution of Northern NGOs after the First World. He associates the emergence of networks with the development of advocacy group. It was during this period when NGOs, particularly those who were dependent on government or conservative constituency for funding, faced a dilemma because the culprits that victimized the poor were most often Western based.

The NGOs who continued with advocacy work for the poor suffered a declining support when they opened up to their supporters. Those who continued advocacy but made little effort to communicate the dilemma to their supporters, have lived with the contradiction ever since.

An important leap in advocacy work happened in the 1980s. Influenced by their staff, some of the Northern NGOs with overseas programs became expressive and active in their advocacy work. Likewise, Third World advocacy groups started to make waves. As a result, North-South networks of advocacy groups started to take shape and to gain authenticity, strength, and power that made them a force to reckon with.

The first network to make a name was the International Baby Foods Action Network. Set up in 1979 by seven NGOs, it grew to about 150 NGOs from all parts of the world and led the successful campaign for international governmental agreement on a code of marketing for baby foods.

The more progressive Northern NGOs with Third World program have supported the evolution of these networks, have often funded them, but have tended to take a backseat role. This is partly because, according the Clark (1990), of a residual concern about their public image and legal status, partly because they have a few staff strong on the skills needed for advocacy and networking and partly – in spite of the rhetoric- because of an organizational half heartedness

Networking and Systems Theory

The break before resuming Gains in Serving the Pastors… might be extended as many were delighted about the presentation on networking. While recollection of past achievements has been therapeutic to me, I am inclined to respond to the interest of followers of this blog including those in facebook and email. My primary purpose in starting this blog was more personal - to challenge myself and consolidate my thoughts. It was a pastor friend’s advice to help my healing process, knowing how most of my time is spent at home due to limited mobility. The sudden interval brought about by illness had been devastating to me in first months. More so, that even an hour in the computer was an agonizing experience during those period. That was the time when I valued much even a mediocre accomplishment. Recently, I find fulfillment in succeeding to post daily for 6 days a week. Receiving feedbacks, and advice to view blog statistics made me realize, there are followers of the blog. Hence, a couple of posts on networking before resuming the gains…

Networking is an application of system theory. Lewis and Harris (1995) pointed out that networking can be analyzed through systems theories, i.e., as “additional systems within the individual’s environment that must be considered in assessment and intervention.” Much of the systems theory grew out of the business management literature. According to Cleland and King (1972), several factors have contributed to the development of the systems theory and the system analysis into a distinct field. These factors included new ways of viewing cost efficiency, new management techniques, and the era of the computer. Consequently, a new phenomenon has emerged in business management, i.e., systems analysts. Their work focuses on viewing “the relationships between divisions in companies or organizations in order to obtain the most efficient mechanism for communication, management, planning, and development.” This work includes designing and utilizing sophisticated computer programs with emphasis on data processing and analysis of relationship. The last aspect makes systems analysis useful to pastors, social workers, and other helping profession or development endeavors.

The key concepts of the systems theory are wholeness, relationship, and homeostasis. Wholeness implies that the product of interaction by the elements within the system is greater than the additive sums of the separate parts. The concept of relationship asserts the importance of the pattern and structure of elements in the system, equally important as the elements themselves. Homeostasis, which is the tendency of the physiological system of higher animals to maintain an environment of organized stability even when its natural function or condition has been disrupted, suggests that most living systems seek a balance to maintain and preserve the system.

The beauty of systems theory and its application in networking is represented by the rainbow. While there are only three primary colors (red, yellow, blue) there is a multiplication of colors when these link, interact, and overlap. I used this comparison in my reflection on the 25th anniversary of EDSA Revolution last month. Visit my other blog.

Networking: A development strategy

As a breaker to the series of what appeared to be an accomplishment report, we will discuss networking first before resuming our gains in this particular area which was part of the CBMA thrusts. This is an installment, as a comprehensive one will be done in the latter portion being in the last letter of PADAYON. For late followers, PADAYON serves as framework or acrostic of my life’s experiences and the lessons learned from life. Each letter representing an area or sub topic will be discussed in details in this blog. PADAYON is a sub title of my dream book to tell the story of our life and faith journey. Visit my first post.
http://padayon-learnfromlife.blogspot.com/2011/02/p-adayon-is-ilonggo-term-which-means.html

My fondness in the concept of networking began while conducting a study on the subject as development strategy of non-government organizations (NGOs) for my Master of Social Work thesis in the University of the Philippines- Diliman. Since then I have internalized the learnings and live with it in my whatever development endeavors I engage in.

Networking has been used by development workers and organizers as a strategy to strengthen their ranks especially during the times they were faced with the problem of either co-optation or reprisal from the government and other traditional power holders that want to maintain the status quo. Moreover, they have to deal with the proliferation of pseudo NGOs that undermine the sector’s credibility. Set up to take advantage of funding sources for dubious or narrow purposes, they are fly- by- night organizations.

Faced with such problems and threats to their credibility, NGOs have seen the need to establish linkages and networks among themselves and with other sectors of society. Melgrito (1994) has defined networking as coordination among people, groups or organizations of various interests and orientation, working together as in a chain so as to function in a specific manner. It takes place when organizations link up together and make concerted efforts for mutual advantage and greater effectiveness towards the achievement of a common goal.

As a strategy, networking has been used by many sectors in pursuing development endeavors. Networks link local efforts for more effective lobbying and advocacy and provide venues for the exchange of experiences and resources between similar NGOs. A proper coordination of NGO activities, in networking, helps prevent unnecessary duplication or overlapping of development effort. NGOs are also protected from any form of threat because of their collective nature, while they police their own ranks through common code of conduct.

In the Philippines, NGOs have reached the highest level of unity in networking during the launching of the Caucus of Development NGOs (CODE NGOs) in 1990. This solidarity, however, did not happen overnight. It was a culmination of decades of common struggle similar to what other NGOs in other countries experienced in the course of historical development characterized by diverse intensity and highlights.

It is interesting to note the participation of our pastors and churches in networking in the Philippines. Historical record shows the National Council of Churches in the Philippines (NCCP) and the Ecumenical Center for Development (ECD) were among the pioneers in the formation of CODE NGOs. Alegre (1996), in his book Trends and Traditions; Challenges and Choice acknowledged the significant role of pastors and churches during the Coping with Repression, Carving a Niche (1972-1978) stage in the history. This is the time when the late President Marcos used a hard line stance to establish a New Society. Subsequently, the NGO community was included in a systematic crack down on opposition groups. All legal attempts at organizing for popular empowerment were paralyzed. NGOs responded to the situation in various ways. While some went underground to wage armed struggle, others were either coopted or forced to lie low. After an initial wave of repression, those that did not join the underground movement continued with their commitment through institutional work, which eventually came to be known as NGO work.

Three significant developments in the networking took place during this period. In 1974, the National Council of Churches in the Philippines (NCCP) came together and adopted a statement defining the priorities and strategies of the development work of the church and its related organization. This development resulted to the formation of a body similar to NASSA- the Commission on Development and Social Concerns. Four years after, as an offshoot of the split of PECCO, a fellowship of pastors and lay workers to assist churches in development efforts was organized into a network known as the Ecumenical Center for Development (ECD).

The united effort of Philippine NGOs evolved from relief and reconstruction work to welfare activities geared toward anti- communist inspired social reform. Affected by the social context, which witnessed worldwide questioning of development approach, Philippine NGOs found themselves doing grassroots organizing for transformation. Such approach, however, faced a momentary halt when confronted by a repressive regime that used an iron-fist policy in dealing with oppositions. Overcoming the threat, NGOs became instrumental in the qualitative growth of the organized mass movement, which culminated in the EDSA phenomenon. Thereafter, NGOs have maintained their legitimacy and prominence in Philippine society. The gains of networking in the national scene inspired the NGOs to translate it to the regional and provincial level.

Gains and Pains in Serving the Pastors (E) MSPM: An integrated approach

Master of Socio Pastoral Ministries (MSPM) is a combination of Master of Science in Social Work program offered in CPU and pastoral ministry courses. The mission of the MSPM program is to prepare graduate students for leadership roles in church, church-related institutions and community. Specifically, it is geared towards a healthy and balanced pastoral leadership, church administration and social/community services.

Significant changes in the contemporary world present new challenges to development workers in various field of endeavors including pastors/church ministers. Foremost, is the development of interdisciplinary approaches and modes of analysis in the helping professions including pastoral work. Problems brought about by these changes, as well as those caused by natural and man-made disasters pose a challenge to develop integrated interventions towards building of a just, humane and caring society.

On the other hand, our pastors are confronted with harsh realities, challenges and problems in the fields which they do not have reserved knowledge and skills from the seminaries/theological institutions. Some are handling administrative positions and development-related or church-related centers which require them additional learnings.

The program attempts to meet these needs and challenges. It also examine issues relevant to the understanding of spirituality and religion in the context of present realities and the ongoing search for meaning. It uses various theories and research efforts pertinent to the role of spirituality in psychological, sociological and social development. Teaching is done from a variety of perspectives including pastoral ministry, social work, theology, spirituality, and clinical practice areas.

Ministry & Biblical/Theology courses include Foundations of Socio Pastoral Ministry; Church: Ministry & Mission; Hermeneutics; Biblical Theology; and Biblical & Theological Foundations of Discipleship. The Socio-Pastoral Courses are as follows: Socio-Behavioral Theories; Group, Community, Social Institutions and Processes; Family Wellness & Pastoral Counseling; Models of Ministry and Leadership in the Church & Community; Community Organization & Social Welfare and Development Services; Strategies in Church and Community Mobilization; Seminar in Socio Pastoral Ministries; Social Research; Social Jurisprudence & Local Governance; Pastoral Ministry in Conflict Situations; and Administration and Management of Church and related organization/institutions

The following volunteers have served as faculty and resource persons: Pastor Francis Neil Jalando-on, Rev. Jerson Narciso, Dr. Melvin Mangana, Dr. Armando Kole, Rev. Joniel Howard Gico, Dr. Joel Ciriaco, Dr. Lucy Catalogo, Atty. Nicias Alameda, Atty. Tamano Pastor Elizer Geromiano, Prof. DZ Patriarca-Lariza, Prof. Adele Fegarido, Dr. Bernabe Pagara, Pastor Melchor Lariza, Pastor Rosendo Mije and Bro. Andrew Escuban.

Three years after the program was implemented, it has produced 23 pioneering graduates from Panay and Negros. They were conferred their degree on May 1, 2010 at Ajuy Christian Development Academy, Ajuy, Iloilo.

Gains and Pains in Serving the Pastors (D): Institute

The idea or dream to set up an institute to offer degree courses through ladderized scheme was conceptualized by previous CBMA leaders long time ago. It was a response to the call for upgrading of Pastors’ education at all levels and updating their skills and specialization. There has been initiatives leading to this direction, although some experience natural death. One sustained project was the Institute for Advanced Theological Studies (IATS). Undertaken by the CPU College of Theology in partnership with the CBMA and CPBC, the program of studies has equivalent hours credit in the College.

During my term the challenge to reach the dream was intensified due to the pressing demands and favorable conditions. Foremost, my election to the CPBC Board and subsequent appointment as chair of the Theological Education and Ministerial Concerns (TEMC) Committee. There was relative unity between the leadership of the CPBC and CBMA National which led to the synchronization of programs and direction in CPBC and CBMA activities and leadership.

At that time, I was also serving as director of the University Outreach Center and coordinator of the Master of Science in Social Work (MSSW) program. We opened an extension class which meet once a week at the Convention Baptist Bible College for Negros students. The experience made me integrate instruction with outreach and relate this to the CBMA dream. This, after pastors who were enrolled in the MSSW encouraged me to integrate social work courses in designing a masteral program for pastors. Moreover, some of us were teaching in a Korean seminary in Iloilo City which offered Master of Arts in Missiology. Learning from such experiences, we reflected on the question: Why can’t we design similar approach for a graduate studies program for pastors in the CBMA?

Completing the favorable condition was the approval of the CPBC Unified Theological Education System (UNITES). It was conceptualized by the TEMC, with Pastor Billy Reyes and Prof. Josita Alpha Jalando-on, as lead. Previous studies and initiatives of various organizations related to continuing theological education were incorporated in the concept. Unanimously approved and endorsed during the 2007 CBMA National Assembly, it was subsequently approved the CPBC Board of Trustees for implementation.

Two breakthroughs were then undertaken namely: Formulation of Standardized Curriculum for CPBC-related theological institutions; and the Master of Socio-Pastoral Ministries (MSPM) program. Under the CPBC UNITES, MSPM classes are conducted in provincial centers by TEMC and CBMA. Participating theological institutions will grant the degree. Enrolment can be done simultaneously while attending classes or later. The program is student -friendly and very affordable, with only P500 as payment per semester/ summer plus contribution for transportation expenses and food of the faculty for four semesters and two summers. Starting in North Negros Baptist Bible College, learning centers were established in Central Philippine University, Ajuy Christian Development Academy, Antique Christian Center, Filamer Christian College, Convention Baptist Bible College, Asian Christian Outreach (ASCO), Lambunao, Iloilo and South Negros Bible Institute. The program was incorporated in the annual CBMA Institute and seminars of the Institute for Advanced Theological Studies.

Pains and Gains in Serving the Pastors (C) Ministerial Identity-Vestment

The year 2006 appeared to be the consolidation of assembly action on Ministerial Identity. Aside from the ratification of the Code of Ethics, two related actions were done. A resolution was acted upon which sealed off the perennial debate on pastoral identity which caused irritants and divided the pastors for decades. This was done after the panel discussion on the presentation of Rev Joniel Howard H. Gico, Vice President for Administration of CPU on faces of Pastoral Identity. It was resolved to recognize ministers as “Pastors” whether they work in churches, church related institutions, government, and NGOs. Criteria, categorization and guidelines were also made. Moreover, there was an understanding that the title must be spelled out not abbreviated like PTR, or Pas or Tor because the title carries the function.

It was also the year when the ministerial vestment was implemented. This serves as official uniform of Baptist Pastors under the Convention of Philippine Baptist Churches(CPBC). The committee that made the research and design was chaired by Dr. Domingo J. Diel Jr. Members were Pastor Prima Formilleza, Prof. Melanie Catolico, Dr. Armando S. Kole, Rev. Lolita Dais, Prof. Grace Reyes. Symbols and colors have the following meaning: Dove- Holy Spirit; Empty Cross- Christ has risen; Icthus: (fish)- early symbol for Christian religion; Fire- refining fire/ Holy Spirit. Purple stands for Trinity; White for Purity; Blue for Virginity; Red for Love. The embroidered logo represents membership/affiliation, as follows, CBMA, CPBC, National Council of Churches in the Philippine (NCCP).

Pains and Gains in Serving the Pastor (B): Ministerial Identity-Code of Ethics

THE PASTOR AND THE PROFESSION : SUPPORT

Support the CBMA which is duly organized and constituted for the welfare of the pastor, as well as for the enhancement of spirituality which is the essence of the pastoral calling.

Uphold as sacred the Baptist heritage and principles, such as: (a) the authority of the Bible, (b) the competency of the soul to work out its religious destiny, (c) a regenerated church membership, (d) the democracy and independence of the local church, (e) the separation of church and state, and (f) religious liberty as stated in the Constitution of the Convention of Philippine Baptist Churches, Inc. (CPBC).

Protect the dignity of the pastoral calling by maintaining a healthy physical, mental, moral, and spiritual life; and by growing professionally through pastoral and theological education.

Promote the profession by demonstrating an exemplary character in thought, in word, and in deed; and by maintaining a high and strong sense of responsibility, accountability, transparency, fairness, integrity, honesty, diligence, efficiency, and effectiveness.

Observe protocol in fulfilling obligations and accountability to God and fellowmen, with the determination to live within means and to avoid unpaid debts and other financial liabilities.

Read the Word regularly, study it, meditate on it; and stay always attuned to God by conducting a regular in-depth self-critique as a means to realize and rectify mistakes, to increase in faith, to broaden attitude, to deepen knowledge, to sharpen skills, and to refine dealing with people.

Take time to retreat, to rest, to relax, to unwind, to recreate.

THE PASTOR AND THE CHURCH: SERVICE

Serve the church with genuine concern, love, and compassion, like a true shepherd
committed to “feed the sheep” of the Lord, by creating a wholesome atmosphere for growth in all areas of life and by helping the people of God fulfill the mission of the Church.

Edify church members through Christian Education in the context of the church, culture, society, and spirituality in the Philippines and in the world.

Represent the CBMA in the local church or in the institution to ensure a regular, sustained, and strong partnership in the ministry.

Visit the church members often and establish teamwork with them in working for peace, justice, and in protecting God’s creation.

Instill in all dealings with church members or constituents the spirit of impartiality to maintain dignity, self-respect, and trust. Always be on the side of the truth, but avoid anything that will undermine the unity of the church.

Confine to oneself information and other matters that should be treated with utmost confidentiality.

Encourage the church members or constituents to become self-reliant, active disciples, and effective implementors of the mission of Christ.

THE PASTOR AND THE COMMUNITY: HELP

Help create and implement activities and projects that build the socio-economic, political,cultural, and spiritual well-being of the people.

Exemplify the life of Jesus by getting involved in the life and affairs of the community without losing one’s identity as a pastor.

Lead the church members in sharing with the community the salvation in Jesus Christ and, with their lives, demonstrate the meaning of the Gospel of Christ and the quality of life that results from it.

Promote respect for human life and the environment.

THE PASTOR AND FELLOW MINISTERS: RESPECT

Respect fellow ministers regardless of difference in background, views, and abilities.

Exercise discretion and discipline in all dealings with fellow ministers. Never backbite them or gossip about them and their families. Counsel first with the fellow minister about what you see as a violation of the Code of Ethics of Pastors before bringing the matter to the appropriate body.

Share with fellow ministers knowledge, skills, experiences, wisdom, and joy in the service of the Lord. Appreciate openly the accomplishments of fellow ministers without any tinge of envy. Share material goods.

Preserve and build wholesome relations and partnership among co-workers by every possible means. Refrain from exacting fees for services rendered to fellow ministers and from encroaching on the pastoral duty of other ministers.

Extend necessary support to fellow ministers when needed, especially to a successor by turning over records and necessary information.

Consult the Council of Elders before bringing to court problems concerning fellow
ministers, or church members, or constituents.

Talk to settle problems of co-workers or church members in the spirit of Christian love, praying for each other to resolved the problem before it blows up into uncontrollable proportions.

*Drafted, during the term of CBMA President Rev. Jerson B. Narciso, by Dr. Nestor D. Bunda,Pastor Rea Angelica D. Faulan, and Rev. Samuel G. Talha. Discussed on January 2, 2003, for deliberation and/or approval of the CBMA Assembly on January 23, 2003, at Dumangas Baptist Church, Dumangas, Iloilo. Revised during the term of Rev. Edwin I. Lariza. Format change and label through an acrostic method, as recommended by the President, was done by the CBMA Council of Elders composed of: Chair, Dr. Domingo J. Diel, Jr.; Members, Rev. Lolita T. Dais, Prof. Lucy L. de la Fuente, Prof. Lydia B. Francia, Rev. Rafael B. Gicana, Rev. Amsil P. Alubog, and Rev. Arsenio G. Llamas, Jr. Ratified during the 65th CBMA National Assembly at Camp Higher Ground January 26, 2006.