Last Friday, I had the privilege of being the speaker of the First Commencement Exercise of the Negros Theology Seminary (NETS). Despite my health condition, the administrators requested for a recorded video message. Most of the administrators and faculty were former students in the Master of Socio Pastoral Ministries.
Let me share the main points to the readers. The scriptural basis for the message, as requested, was Luke 5: 1-11. Using the acronym of the seminary -NETS, I have organized my points in the context of the story, as follows:
Needs
1 One day as Jesus was standing by the Lake of Gennesaret,[a] the people were crowding around him and listening to the word of God. 2 He saw at the water’s edge two boats, left there by the fishermen, who were washing their nets.
The first two verses present the needs of people and Jesus, as well as that of the fishermen. Jesus needs a pulpit to satisfy the cravings of the people for God’s words. In finding a boat, Jesus ably meet the needs both of the people and the owner of the resources. For Jesus also knows the needs of Simon and company. He understands that Peter and his coworkers are capable of bringing in a huge catch. But the problem is that they are absolutely convinced nothing is there to catch, having spent the whole night.There’s a need to overcome their pride.
Encounter
3 He got into one of the boats, the one belonging to Simon, and asked him to put out a little from shore. Then he sat down and taught the people from the boat. 4 When he had finished speaking, he said to Simon, “Put out into deep water, and let down the nets for a catch.” 5 Simon answered, “Master, we’ve worked hard all night and haven’t caught anything. But because you say so, I will let down the nets.”6 When they had done so, they caught such a large number of fish that their nets began to break. 7 So they signaled their partners in the other boat to come and help them, and they came and filled both boats so full that they began to sink.
Such is the encounter of Jesus with the veteran fishermen. After the paradigm shift of using the boat as pulpit, Jesus moves on to the next level of change. In the guise of gratitude for the favor, he encouraged Simon to resume fishing for a compensated catch. With reservation grounded on experience and expertise, Simon dared to risk another attempt. Surprisingly, the cycle has been broken by such paradigm shift. An overwhelming catch rocked their boats.
Transformation
8 When Simon Peter saw this, he fell at Jesus’ knees and said, “Go away from me, Lord; I am a sinful man!” 9 For he and all his companions were astonished at the catch of fish they had taken, 10 and so were James and John, the sons of Zebedee, Simon’s partners. Then Jesus said to Simon, “Don’t be afraid; from now on you will fish for people.”
Humbled by the encounter, the veteran fisherman bowed to the carpenter’s son. It is safe to presume that Simon might have under estimated Jesus. A transformation takes place in Simon’s heart. But it was just a prelude of the real transformation in the lives of the fishermen. Thereafter they become fishers of men.
Service
11So they pulled their boats up on shore, left everything and followed him.
This seals off the transformation process. Instead of savoring the gains of their catch, they forsake all and follow Jesus. Rather than advancing their needs and interests, they serve the interests of Christ – advancing the Kingdom of God.
True service is a by- product of transformation, resulting from a personal encounter with the One who knows our needs.
Showing posts with label Pastors. Show all posts
Showing posts with label Pastors. Show all posts
Sunday, April 10, 2011
Wednesday, March 16, 2011
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.
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.
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 28, 2011
Gains and Pains in Serving the Pastors (A) Organizational Breakthrough
First, the gains which, of course, underwent the birth pangs normally experienced by any organization in gaining the members trust and support.
Organizational breakthrough
Under the slogan SHARE, HELP, MINISTER, our association (CBMA) has soared to unprecedented heights. Summing up the vision-mission statement and paradigm thrust, the slogan captured the ideas, needs, aspirations, of pastors through the process of consultation and participatory planning. The strategic plan was validated and approved by the assembly, reaffirmed every assembly.
SHARE stands for the vision of fostering mutual relationship and solidarity towards holistic ministry, abundant life and responsible stewardship. The mission HELP means Holistic Enhancement of the Life of Pastors characterized by exemplary obedience to mission, ever conscious of their identity as servants of God, skillful in networking and partnership for integral and integrated services among themselves and towards total ministry with enabling skills in resource generation and other mobilization endeavors (MINISTER).
MINISTER also serves as the paradigm framework of the Association’s program thrusts, as follows: Ministerial identity; Institute;Networking; Integrated services; Spirituality; Team Work; Entrepreneurship; Resource mobilization. The formulation was by-product of the members ideas and participation, as well as the tedious processes undertaken by the officers and members of the board. My role was to arrange, integrate and consolidate the output for easy recall and identification.
Using aforementioned order, the following breakthroughs were gained: Finalization of Code of Ethics, ministerial gown/vestment, and resolving the perennial debate on pastoral identity of those engage in other work. We have also revived the CBMA Institute, opened extension classes in provincial centers for Masteral studies to upgrade the Pastors’ education and updating skills and specialization. These were synchronized with existing initiatives of Institute for Advanced Theological Studies.
As far as linkages and networking is concerned we have strengthened relationship with the Convention -related organizations & institutions, as well as government and non-government organizations (NGOs). The association was founding member of the Iloilo Coalition of NGOs and POs (ION)- umbrella network of NGOs and Volunteer Organization, Information, Communication Exchange (VOICE)-Iloilo Cluster.
We started to work out delivery of integrated services through medical mission every assembly and advocate for provision of health and welfare benefits for pastors. Streamlining of the national structure with provincial associations was done for proper coordination. Through the effort of our association, the CPBC UNITES (Unified Theological Education System) wand implemented. This bring together all existing theological institutions affiliated with the CPBC under one system. which broadened the opportunities for continuing pastoral education.
Entrepreneurship and resource mobilization activities involved construction of KATIPAN Hall and establishing of canteen at the Camp Higher Ground, Barotac Viejo, Iloilo. The association also designated a full time pastors to help manage the Camp.
Details will be discussed in the next blog.
Organizational breakthrough
Under the slogan SHARE, HELP, MINISTER, our association (CBMA) has soared to unprecedented heights. Summing up the vision-mission statement and paradigm thrust, the slogan captured the ideas, needs, aspirations, of pastors through the process of consultation and participatory planning. The strategic plan was validated and approved by the assembly, reaffirmed every assembly.
SHARE stands for the vision of fostering mutual relationship and solidarity towards holistic ministry, abundant life and responsible stewardship. The mission HELP means Holistic Enhancement of the Life of Pastors characterized by exemplary obedience to mission, ever conscious of their identity as servants of God, skillful in networking and partnership for integral and integrated services among themselves and towards total ministry with enabling skills in resource generation and other mobilization endeavors (MINISTER).
MINISTER also serves as the paradigm framework of the Association’s program thrusts, as follows: Ministerial identity; Institute;Networking; Integrated services; Spirituality; Team Work; Entrepreneurship; Resource mobilization. The formulation was by-product of the members ideas and participation, as well as the tedious processes undertaken by the officers and members of the board. My role was to arrange, integrate and consolidate the output for easy recall and identification.
Using aforementioned order, the following breakthroughs were gained: Finalization of Code of Ethics, ministerial gown/vestment, and resolving the perennial debate on pastoral identity of those engage in other work. We have also revived the CBMA Institute, opened extension classes in provincial centers for Masteral studies to upgrade the Pastors’ education and updating skills and specialization. These were synchronized with existing initiatives of Institute for Advanced Theological Studies.
As far as linkages and networking is concerned we have strengthened relationship with the Convention -related organizations & institutions, as well as government and non-government organizations (NGOs). The association was founding member of the Iloilo Coalition of NGOs and POs (ION)- umbrella network of NGOs and Volunteer Organization, Information, Communication Exchange (VOICE)-Iloilo Cluster.
We started to work out delivery of integrated services through medical mission every assembly and advocate for provision of health and welfare benefits for pastors. Streamlining of the national structure with provincial associations was done for proper coordination. Through the effort of our association, the CPBC UNITES (Unified Theological Education System) wand implemented. This bring together all existing theological institutions affiliated with the CPBC under one system. which broadened the opportunities for continuing pastoral education.
Entrepreneurship and resource mobilization activities involved construction of KATIPAN Hall and establishing of canteen at the Camp Higher Ground, Barotac Viejo, Iloilo. The association also designated a full time pastors to help manage the Camp.
Details will be discussed in the next blog.
Sunday, February 27, 2011
The Joy of Service
The scripture sent by a friend early morning thru text message fits as clincher to the posts on my service in the university:
Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: “They have freely scattered their gifts to the poor; their righteousness endures forever.” (2 Corinthians 9:6-9)
Call it, by any name - the law of giving or universal law of karma, this truth is irreversible. It holds true in our lives whether we expect it or not. As mentioned earlier, my various positions in the University were never planned nor dreamed of but a matter of exigency of service. In the same way, I did not expect any recognition or reward in responding to the needs and challenges beyond the call of duty, other then what was organizationally provided. My pastoral orientation and involvement in the people’s struggle conditioned me to put service above self.
But it came as natural sequence. First, incentive award while still in rank of instructor and later two University professorial chairs when promoted. These are Rosario Salas-Doromal Professorial Chair, and Riego Professorial Chair in SY 2001-2002 and SY 2003-2004, respectively. Our Alumni Association in Social Work honored me with Plaque of Recognition for Outstanding Achievement in 2003 and Outstanding Alumni in Social Administration and NGO-PO Networking in 2005. This put me in the list of awardees in the College of Arts and Sciences during the Centennial Year of the University. My colleagues in the Department and professional organization, cognizant of my contribution, recommended me to the national search for the Ten Outstanding Social Workers of the Philippines and subsequently got it in 2004.
While these were inspiring (and therapeutic in sickness, I realized now), the deeper happiness in work came from students and community people themselves whose lives were touch and developed. The joy in knowing the extent of your influence and how they have succeeded in their respective fields of endeavors is incomparable. The fruits and continuity of your initiatives outweigh the sacrifices done. Indeed, God has designed our human existence to harmonize the pains and gains in life.
Next post: Gains and Pains in Serving the Pastors (Part II)
Remember this: Whoever sows sparingly will also reap sparingly, and whoever sows generously will also reap generously. Each of you should give what you have decided in your heart to give, not reluctantly or under compulsion, for God loves a cheerful giver. And God is able to bless you abundantly, so that in all things at all times, having all that you need, you will abound in every good work. As it is written: “They have freely scattered their gifts to the poor; their righteousness endures forever.” (2 Corinthians 9:6-9)
Call it, by any name - the law of giving or universal law of karma, this truth is irreversible. It holds true in our lives whether we expect it or not. As mentioned earlier, my various positions in the University were never planned nor dreamed of but a matter of exigency of service. In the same way, I did not expect any recognition or reward in responding to the needs and challenges beyond the call of duty, other then what was organizationally provided. My pastoral orientation and involvement in the people’s struggle conditioned me to put service above self.
But it came as natural sequence. First, incentive award while still in rank of instructor and later two University professorial chairs when promoted. These are Rosario Salas-Doromal Professorial Chair, and Riego Professorial Chair in SY 2001-2002 and SY 2003-2004, respectively. Our Alumni Association in Social Work honored me with Plaque of Recognition for Outstanding Achievement in 2003 and Outstanding Alumni in Social Administration and NGO-PO Networking in 2005. This put me in the list of awardees in the College of Arts and Sciences during the Centennial Year of the University. My colleagues in the Department and professional organization, cognizant of my contribution, recommended me to the national search for the Ten Outstanding Social Workers of the Philippines and subsequently got it in 2004.
While these were inspiring (and therapeutic in sickness, I realized now), the deeper happiness in work came from students and community people themselves whose lives were touch and developed. The joy in knowing the extent of your influence and how they have succeeded in their respective fields of endeavors is incomparable. The fruits and continuity of your initiatives outweigh the sacrifices done. Indeed, God has designed our human existence to harmonize the pains and gains in life.
Next post: Gains and Pains in Serving the Pastors (Part II)
Wednesday, February 23, 2011
Gains and pains in serving the pastors
Given the overwhelming mandate, I made true my commitment to integrate my learnings from previous experiences in development work in leading the association. Soon, I realized even those unlikely experiences in past life were similarly useful. Like risk taking, from gambling, and the skills in arranging/organizing cards, mahjong tiles to win despite their weak/losing state. Likewise, calculating combination and predicting occurrence in the numbers games like jueteng. These were further honed and given social component in my involvement with the people’s struggle and in practice of social work profession. Of course, the spirituality that has been developed during the illness and crises in life served as overarching foundation.
Using participatory approach, consultations were conducted in grassroots. Board meetings were expanded to include provincial presidents. This was supplemented by informal ones like regular Kape-kape@CPU, extension classes in provincial centers, and intentionally soliciting member’s opinion/suggestion. The collective wisdom of senior ministers was maximized by creating Council of Elders to assist in major organizational changes. Subsequently, the vision- mission statement was formulated, employing Appreciate Inquiry approach which was accepted and collectively owned by members. It has provided the direction of the association which broke the cyclic tradition and set the foundation for continuity.
My stint as CBMA president was captured by our slogan: MINISTER & LEAD. The first term was focused on service reflected by the series of assembly themes in 2005-2007: Ministering the Ministers: Locating the Pastor’s Milieu… Empowering the pastors in respective milieu, and Advancing the pastors cause… (LEAD) Thereafter, we move to the second level i.e. leadership with the following series - Ministers as Leaders: Leading the churches in the Philippine Context… Leading communities and institutions... and finally, Leading the nation…. In a nutshell, we set the framework, must I say mandate: Ministering the ministers so that they become leaders of churches, communities, institutions and nation.
Indeed, God blessed our collective effort with considerable results. Some were not necessarily new but the realization of what my predecessors started.. Streamlining of the structure had put an end to perennial question on relation of provincial organizations and synchronize the activities of chapters with the national direction. Members’ organizational consciousness was raised. Annual assembly was no longer taken merely as time for fellowship but for planning and making major decisions affecting the lives of pastors. Hence, many perennial questions or issues were resolved e.g. Code of Ethics, Ministerial gown/Stola and pastoral identity.
(to be continued)
Using participatory approach, consultations were conducted in grassroots. Board meetings were expanded to include provincial presidents. This was supplemented by informal ones like regular Kape-kape@CPU, extension classes in provincial centers, and intentionally soliciting member’s opinion/suggestion. The collective wisdom of senior ministers was maximized by creating Council of Elders to assist in major organizational changes. Subsequently, the vision- mission statement was formulated, employing Appreciate Inquiry approach which was accepted and collectively owned by members. It has provided the direction of the association which broke the cyclic tradition and set the foundation for continuity.
My stint as CBMA president was captured by our slogan: MINISTER & LEAD. The first term was focused on service reflected by the series of assembly themes in 2005-2007: Ministering the Ministers: Locating the Pastor’s Milieu… Empowering the pastors in respective milieu, and Advancing the pastors cause… (LEAD) Thereafter, we move to the second level i.e. leadership with the following series - Ministers as Leaders: Leading the churches in the Philippine Context… Leading communities and institutions... and finally, Leading the nation…. In a nutshell, we set the framework, must I say mandate: Ministering the ministers so that they become leaders of churches, communities, institutions and nation.
Indeed, God blessed our collective effort with considerable results. Some were not necessarily new but the realization of what my predecessors started.. Streamlining of the structure had put an end to perennial question on relation of provincial organizations and synchronize the activities of chapters with the national direction. Members’ organizational consciousness was raised. Annual assembly was no longer taken merely as time for fellowship but for planning and making major decisions affecting the lives of pastors. Hence, many perennial questions or issues were resolved e.g. Code of Ethics, Ministerial gown/Stola and pastoral identity.
(to be continued)
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
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