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.
Showing posts with label Baptist. Show all posts
Showing posts with label Baptist. Show all posts
Sunday, March 27, 2011
Thursday, March 24, 2011
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
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
Tuesday, March 22, 2011
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.
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.
Sunday, March 20, 2011
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
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
Monday, March 14, 2011
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.
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.
Saturday, March 5, 2011
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.
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.
Friday, March 4, 2011
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.
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.
Wednesday, March 2, 2011
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).
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).
Tuesday, March 1, 2011
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.
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.
Monday, February 21, 2011
Paradigm shift brings me back to my first love
Having settled down and established my own family in 1992, I made it a point to be cautious in my involvement, so as not to repeat the traumatic isolation. This made me distance myself from any engagement that would spark the flame of activism in me . While I could not resist the deep seated commitment to serve the people, I redirected it in line with my profession as registered social worker. This is where my volunteerism was honed in working with welfare and development organizations, apart from my teaching work in the University.
I joined the professional organization of registered social workers and subsequently elected as president of the Iloilo Chapter which brought me later to the national board. Incidentally, our association is a member of welfare and development network. This provided an opportunity to apply my learnings from previous involvement in building alliances and coalition work. Eventually, I was elected as president of this network - the Iloilo Council of Social Development, with 25 member NGOs (non-government organizations). It paved the way to work with former partners in cause-oriented groups and new colleagues in development endeavors. Enjoying the new-found challenge, combining previous skills with the knowledge in social work, we made innovations in networking. Thereafter, I found myself engaging with the government in the Provincial Development Council, having elected as co-chair of the governor of Iloilo for 3 consecutive terms, as NGO representative. I had also the privilege to be part of the private sector representatives (PSR) in the Regional Development Council, chairing the Social Development Committee.
Such partnership has brought unprecedented breakthroughs in development and social work. Two ordinances were passed in the province to give recognition to the role of welfare and development workers and social workers in nation building. The annual celebration of NGO- PO (People’s Organizations) Week every first week of December resulted to the organization of Iloilo Coalition of NGOs and POs (ICON). This umbrella network serves as rallying point of civil society organizations in Iloilo. Another ordinance is the celebration of the Social Work Week in Iloilo, and Western Visayas (as it was replicated in other provinces. Cognizant of my contribution, the Philippine Association of Social Workers awarded me as one of the Ten Outstanding Social Workers of the Philippines in 2004.
Living a relatively stable and peaceful life, I did not ask for more from God. But the intriguing comment of a prominent layleader in our Convention of Philippine Baptist Churches has stirred me up once more: “He should have proven himself an outstanding pastor first and foremost, not just as social worker.” I was humbled and made me realized I have departed from my first love - pastoral ministry. If social work, development, NGO community has made use of my talent and commitment, why can’t I do the same or even more in the ministry?
Next post: A return to my first love
I joined the professional organization of registered social workers and subsequently elected as president of the Iloilo Chapter which brought me later to the national board. Incidentally, our association is a member of welfare and development network. This provided an opportunity to apply my learnings from previous involvement in building alliances and coalition work. Eventually, I was elected as president of this network - the Iloilo Council of Social Development, with 25 member NGOs (non-government organizations). It paved the way to work with former partners in cause-oriented groups and new colleagues in development endeavors. Enjoying the new-found challenge, combining previous skills with the knowledge in social work, we made innovations in networking. Thereafter, I found myself engaging with the government in the Provincial Development Council, having elected as co-chair of the governor of Iloilo for 3 consecutive terms, as NGO representative. I had also the privilege to be part of the private sector representatives (PSR) in the Regional Development Council, chairing the Social Development Committee.
Such partnership has brought unprecedented breakthroughs in development and social work. Two ordinances were passed in the province to give recognition to the role of welfare and development workers and social workers in nation building. The annual celebration of NGO- PO (People’s Organizations) Week every first week of December resulted to the organization of Iloilo Coalition of NGOs and POs (ICON). This umbrella network serves as rallying point of civil society organizations in Iloilo. Another ordinance is the celebration of the Social Work Week in Iloilo, and Western Visayas (as it was replicated in other provinces. Cognizant of my contribution, the Philippine Association of Social Workers awarded me as one of the Ten Outstanding Social Workers of the Philippines in 2004.
Living a relatively stable and peaceful life, I did not ask for more from God. But the intriguing comment of a prominent layleader in our Convention of Philippine Baptist Churches has stirred me up once more: “He should have proven himself an outstanding pastor first and foremost, not just as social worker.” I was humbled and made me realized I have departed from my first love - pastoral ministry. If social work, development, NGO community has made use of my talent and commitment, why can’t I do the same or even more in the ministry?
Next post: A return to my first love
Friday, February 18, 2011
PADAYON: Our faith Journey
PADAYON was the word that capped the successful conduct of the 68th National Assembly of the Convention Baptist Ministers Association (CBMA) on January 25, 2009. Inspired by the overwhelming responses of pastors on the CBMA leadership and governance, as well as the advocacies on changes in the CPBC politics, systems and governance, I was looking for a punch line/ clincher to sustain the momentum in delivering the concluding remarks.
Then came the message from my *Ihado when the worship leader innovatively asked the participants to write on the provided piece of paper, message to a particular person of choice. All of the notes I received have common message of encouragement to “keep up the good work.” My ihado gave me a note with one word which captured all other messages. Subsequently, I used it to officially close the National Convention of CBMA: PADAYON
The second time I received the word was during my birthday celebration when this same ihado sent me text greetings, just the time I was looking for a title or a framework to launch my lifetime ministry to commemorate my 55th Birthday. Hence, this PADAYON - LEARN FROM LIFE reflections.
*Pastor Francis Neil G. Jalando-on, CBMA President 2010-2013
Then came the message from my *Ihado when the worship leader innovatively asked the participants to write on the provided piece of paper, message to a particular person of choice. All of the notes I received have common message of encouragement to “keep up the good work.” My ihado gave me a note with one word which captured all other messages. Subsequently, I used it to officially close the National Convention of CBMA: PADAYON
The second time I received the word was during my birthday celebration when this same ihado sent me text greetings, just the time I was looking for a title or a framework to launch my lifetime ministry to commemorate my 55th Birthday. Hence, this PADAYON - LEARN FROM LIFE reflections.
*Pastor Francis Neil G. Jalando-on, CBMA President 2010-2013
Subscribe to:
Posts (Atom)