I am a missionary who beleives that ministry is not only confined within the four walls of the chuch but is part of the bigger dimension of God’s program for humankind which is the Kingdom reign of God. In all of this I may say that churches (not all) sometimes hinder the the movement of the Kingdom by becoming too institutionalized that failed to locate itself in partnership with the wider community of believers and becoming relevant to the fast changing world. In doing this I would like to take Kazouke Koyama’ Dual exegesis.
A careful study of the Word of God and a timely study of the World we live in.The Bible is indeed the sole and supreme authority of our faith, life and ministry. The integrity of the Bible should not suffer from our careless preparation and study of it (exegesis) and from our ignorance of applying and communicating it appropriately. 
We need to be less conscious of the divisive institutional labels, like liberals and fundamentalists. And be more conscious of the urgency of the message of the scripture that needs to be appropriately, relevantly, meaningfully and creatively communicated to the culturally diverse and fast changing world.
It is worthy to note that part of our success in communicating the living word to the dying world is also indicative on how well we handle it. Of how are we thirsty of reading it, of how are we diligent in memorizing it, of how are we spending quality time in reflecting and meditating on it, of how are we are decisive of applying it and how are we committed in sharing it.
Best of all, there is a need for us to incarnate the word of God in our very own lives.The bible exhorts us that we are the salt of the earth and the light of the world. There is no better way than to re live (isa buhay) the bible and be applied to our daily lives. Where Christians embody the message of the scriptures to be read by the world. It is here we can see that the bible is not only living but also a giver of it.

Because I have always been exposed to the urban poor setting but yet I would always want to grapple with issues of poverty, I decided to make an outreach ministry exposure to the metal workers in Canumay, Valenzuela City. It is my hope to explore the struggles in their working condition and reflect the relevance of the gospel in that specific context. In my search I have contacted a former church mate who works as the supervisor of a small machine shop with 12 workers under him. He agreed to allow me not only observe and visit this people but also to work as a volunteer (as helper so that I can have a more personal interaction with them. Because I am already familiar with the place and prepared early I also arrive early.  The warehouse is located amid large factories like Plastic City and Splash Philippines. It was just about a 1,000-sq. meter lot covered with galvanized roofing.  Inside the warehouse are located several power tools and heavy equipment’s like grinders, welding machines, metal benders, cutters and a large basin of chemicals (which get into the way of my breathing).  Scattered in the building are rusty metals, oily trash and pieces of fabric, and sharp iron wirings that I need to watch out for me not to be bruised.  I was able to talk to my former church mate and oriented me on some work I can help.  As I sit quietly and waiting for the workers to arrive, I thought that the work should be very physical and exhausting and it would even be a health hazard work because of the chemical that’s been bothering me.

One by one I saw the workers arrived. There were only 7 out of the 12 workers who were present. I was told that the other 5 were assigned somewhere in Bulacan for some steel fencing work. The workers changed to their working robes and in to my surprised, they put on the oily shirts and pants that I thought of trash. I was assigned to assist Milo small framed guy with stiffed muscles that to me as hard as the steel he worked on. He is a welder assembling different tubes and sockets as a chassis for small bicycles. I was advised not to get to close to him and the smoke of his welding work, he said that it would be a painful eyesore for me as a first timer. True enough my eyes seemed like pierced by several needles when one time caught a smoke while I am handling steel tubes to Mio. It is indeed painful. I asked Mio if he still experience the pain he said that he is already used to it. For such kind of smoke I figured that if an eye is used to such pain there must be something wrong with that eye. There must be already something wrong with Mio’s eyes. I want to tell him to have his eyes checked but I did not, I reckon that he would not bother and he might think that it is just another impractical expense.

Hours passed by when I noticed that I am getting perspiration and my shirt is getting dirty. My hands were also full of rust and dirt from the metal tubes that I handled. Looking forward for the lunch break I start to feel the hunger and pain in the back. Maybe I am not really that used of doing manual work. At last lunchtime was announced. I took the time to eat with Mio to know him better. Mio asked me why I am working there. He asked me if I am looking for an employment. Not to create am impression of intrusion I answered that I need to gain some experience for some academic purposes. Afterwards he doesn’t ask me anymore like in he didn’t know what it is all about and didn’t bother to ask more. Mio is 31 years old basically as old as I am but seemed to be older in his looks. He has five children already supposed to be six but his eldest died. He introduced to me his youngest son Moy-Moy a 4-year-old boy whom he brought along the boy I hardly noticed sitting near us that morning (of whom, I believe was also exposed with the harmful elements inside the factory). According to Him he brought Moy-Moy because there was no one in the house to attend to him. His wife went out to some important errands for the family and his other kids are all in the school.

For some time that I was able to talk to him, I’ve learned that the factory (Small bike spare parts assembly he is presently working) has many problems. He said that he is only receiving P. 250 a day and their work is unpredictable. There are times were in they were vacant for weeks because there is no materials available from Taiwan. When that time came they also don’t have earnings. He also told me that their material for work would only last until next month. They are still waiting for the announcement if they will still work for the rest of the month. He said that they badly need a work because they need money for the many dept they have to pay because of the several weeks they are not able to work . He disgustingly erupted with words, “You know here in our work, no materials no work no work no pay, even holidays.” 

I discovered that there is no regular worker in that small warehouse. All of them are contractual and on a “Pakyawan basis” (means that they are only paid for the items they finished working on). So no security of tenure, no rights to fight for, no thirteenth month pay and no benefits.

The Gospel for the oppressed

With such response I, tried to comfort him of course with bible promises like:

“Call to Me, and I will answer you, and show you great and mighty things, which you do not know.” (Jer.33:3)

“Be anxious for nothing, but in everything by prayer and supplication, with thanksgiving, let your requests be made known to God; and the peace of God, which surpasses all understanding, will guard your hearts and minds through Christ Jesus.” (Phil.4:6-7)

Along with this I recognize that their context can’t just be taken simplistically by reciting bible verses. It is a very hard life situation that biblical promises must not only be heard off but be demonstrated to. With spending almost 8 hours in this farctory meeting, Lito, Edgar, and highlighted by my interaction with Mio, I arrived into a thinking that our presentation of the gospel needs to be re-thought. Here I am looking forward for an opportunity to share the good news but the reality of pain and suffering that confronts me demands further illumination with regards to sin, justice and God’s love in their own situation. Indeed an individual needs to repent from his/ her individual sin in order to follow and accept the reign of Christ but speaking of the same the gospel also addresses structural sins that needs to be denounced in light of the rule of  Christ. That the gospel does not only save a person from the sting and consequences of his/ her individual sins but also to the oppressions of structural sins. In line with this God’s justice demands to destroy all forms of sins in the world. It is God’s justice that demands the death of Christ on the cross for the whole world. Christ death on the cross also calls to follow Christ in His identification and solidarity with the suffering people. And it is the Love of God I think that we can find the rational for all of this, that it is because of God love the world that we need to share the Good news to all people as Christ himself stated;

"The Spirit of the Lord is upon Me, because He has anointed Me to preach the gospel to the poor. He has sent Me to heal the brokenhearted, to preach deliverance to the captives and recovery of sight to the blind, to set at liberty those who are oppressed, to preach the acceptable year of the Lord.” (Luke 4: 18-19)

As a graduate of a Bible school pioneered by post war missionaries from the west, I have acquired western theology and ministerial methodologies that have provided resource for my ministry here in the

Philippines

. I have experienced to be a pastor for three years in a rural area and more than six years as a pastor/ missionary in an urban poor setting. With such training and experiences, I have grappled with issues on poverty like,  squatting, land grabbing, unemployment/ underemployment, drug abuse, prostitution, street kids/street dwellers and the like, accompanied by issues on graft and corruption and unfavorable (oppressive) labor laws etc. Experientially as one might say, actual ministry is different from what the seminary had thought. I wonder if it is really the case. Or it has only been a good excuse for the Americanized way of doing the ministry trying to be applied in the

Philippines

.

A starting point

I am a sojourner, trying to find my way through the theological journey of life, hoping to tread the right direction regarding the specific issues of my chosen ministry.  I am new to this kind of search and hoping to learn and gain more from the interaction of my experiences and biblical reflections. In my search I found a theological framework that almost speaks eloquently of the issues I have been exposed to and struggled in my own limited understanding of life and Christian living. Liberation Theology as a starting point in this search provides me with a fresh way of reflecting the very issues I have grappled with.

I also found that the Latin American context (although it is very unique) where liberation theology takes its roots is somewhat very similar to the context of the Asian and two thirds world, specifically the Philippines.

Theological movement specifically and uniquely situated in the Latin American context. Liberation theologians contend that their continent has been victimized by colonialism, imperialism, and multinational corporations. Economic "developmentalism" has placed so called underdeveloped

Third World

nations in a situation of dependence, resulting in the local economies of

Latin America

being controlled by decisions made in

New York

,

Houston

, or

London

. In order to perpetuate this economic exploitation, liberationists argue, the powerful capitalist countries, especially the

United States

, give military and economic support to secure certain political regimes supportive of the economic status quo.[1] 

In a striking parallel between the Asian and the third world context with the Latin American quest for a just and humane society, one can’t avoid to look into the liberation theology as a case in point (a model) in doing Asian theology. It has merits worth nothing even along with all the criticism to it as almost being equated with Marxism. Although remarkably, its uses Karl Marx’s social analysis in identifying class struggles as a hermeneutical key, its low Christology that rendered the death of Christ as a vicarious act of identification with the oppressed and not as a substitutionary death for the sins of the world[2], its definition of sin, its radical application revolution etc. (more discussion on these issues in the final paper), that can easily be pointed out as erroneous. On the other hand Liberation theology takes into serious account the poor and the oppressed up to the point that saying that the voice of the poor is the voice of God.[3]  As there can be many things to point out to disagree with liberation theology, I have found several elements from it that can be fundamental in laying down a foundation for a good Asian-evangelical theology namely;

1.      It locates a special place for the poor and the oppressed in the movement of God in history.

2.      Presents a personal God as seen in human history.

3.      Provides us a reminder that the Christ’s death on the cross has serious social and even political implications.

4.      Rightly exposes the reality of oppression in society and boldly speaks against the oppressors and take sides with the oppressed.

5.      Emphasis on the practical expression of faith.[4]

Asian Evangelical form of theology

And as a good student of theology and as an evangelical at the same time, I may trace my heritage to what Orlando Costas calls New Evangelicals.[5] As a New Evangelical and as what I think very much represented by Roger E. Olson in his article in The future of evangelicals in Christianity today, he articulating four minimum characteristics[6];

It looks to the Bible as the supreme norm of truth for Christian belief and practice—the biblical message enshrined in its narratives and its interpretations of those narratives;

—It holds a supernatural world-view that is centered in a transcendent, personal God who interacts with, and intervenes in, creation;

—It focuses on the forgiving and transforming grace of God through Jesus Christ in the experience called conversion as the center of authentic Christian experience;

—And it believes that the primary task of Christian theology is to serve the church’s mission of bringing God’s grace to the whole world through proclamation and service.

So in looking at liberation theology as a model for an Asian approach in doing theology I also have to affirm my Asian-evangelical stance. This is not however just to maintain my evangelical identity but also to arrive into a norm that will guide the process of my reflection as I engage my self in the Asian theology and at the same time the sources of liberation theology. The most crucial probably that will come into question over the four characteristics of an evangelical identity is the authority of the scriptures.[7] Costas in his assertion points out that while Asian evangelical theologian hold a similar concern over the authority of the scriptures. Costas states, “They however are not concerned over the formal authority question as they are over the material principle.”[8] To prove this point Costas referred to the three major theological conferences on evangelical theology in the Two Thirds Worlds, namely held in Thailand (March 1982), Korea August 1982), and Mexico (June 1984).[9]  Through these documents Costas presented a very Asian/ Third world expression of an evangelical affirmation of the scripture he states[10],

They express an unambiguous commitment to its authority not only in terms of the content of the faith and the nature of its practice but also in the approach to its interpretation. The scriptures are normative in the understanding of faith, life style of God’s people, and the way Christians go about their theological reflection. Yet the scripture are not to be heard of unhistorically. Indeed the normative and formative roles of scriptures are mediated by our context- context that are generally speaking, characterized in these documents as a reality of poverty, powerlessness, and oppression on the one hand and religious and ideological pluralism on the other. 

            

Costas argued for the distinctiveness of the Asian Evangelical character of theology he however affirms its fidelity to the authority of the scriptures. With such affirmation of the dynamics of the scriptures as the norm and of the Asian context as the object in doing theology, This paper hopes to see an articulation (in my own right) of an Asian-Evangelical liberation theology (with an already vast material written on it). That while pursuing the good and applicable elements of liberation theology as intently and specifically for the Asian context, still maintains a high view of the scripture as the norm for Christian life, conduct, practice and ministry.

Theological Method

            In Jose De Mesa’s discussion on Doing Theology as Inculturation he suggested the framework which he described as, the mutually respectful and critical interaction between the Judeo- Christian Tradition and Culture.[11] This can be taken as the interaction of the scripture (our Judeo-Christian Tradition as evangelicals, JCT) and the Asian culture (in our Asian context) mutually respectful and mutually critical. De Mesa stated that these two poles should affect and influence one another. Accordingly De Mesa stated that it is mutually respectful because both of which has something positive to contribute to the other. In doing so de Mesa adds that we are not only discovering the positive, life giving aspects of the two poles but also appreciates them. He further then to say that both derive its roots from God .[12] He also stated that it is mutually critical because both of which the scripture and the culture contain ambiguous and sometimes ideological elements in it.  It is both culturally bound and as in the scripture it is made available to us through a Semitic culture that as De Mesa’s example of the “ideologically structured perspective regarding the life and mission of women in the church.”[13]

According to De Mesa both poles the JCT (scriptures) and culture serves a source and a target. The pole of culture enables us to interpret fully the JCT (scriptures) as well as critically assess its present day cultural expressions. On the other hand the pole of JCT (scriptures) enables us to understand the culture in light of our faith.[14]

With this short effort (as I will expound more on this in my final paper) I hope to use this interaction to what is generally know as  Text / Context interaction but putting it in a mutually respectful and mutually critical interaction. The tension I think with this kind of framework with an evangelical regard to the authority of the scripture is putting it in a stance of equality with culture. This may need more further reflection and study on how concretely this dynamic be fully appreciated in an evangelical formulation.

Other References

I also would like to make use of the past experiences of Filipino (liberation) theologians and learn from what they have produced. As a start I have listed four Filipino (liberation) theologians found in the book of Dr. Rodrigo D.Tano as he made use of them in articulating the Theology in the Philippine Setting.

First of whom is Carlos Abesamis, a Filipino Jesuit priest. Father Carlos Abesamis articulation of his theology is the Total Salvation.[15]  Second is Edicio de La Tore a theology professor of The Divine Word in

Tagaytay

City

. Of whom, in the 1960’s became one of the most radical proponents of liberation theology during the height martial law repression. He was imprisoned in 1974 due to his involvement in organizing peasants for liberation movements. With the help of Father Luis Jalandoni, They articulated to what they call, Theology of the social reform.[16]

Another is Catalino Arevalo, a professor of Ecclesiology and Theology of Atonement at the Loyola School of Theology, Ateneo De Manila University. He also belongs to the Society of Jesus who lectures extensively on mission Theology and of Theology of liberation. His main work is called, the Theology of the Signs of the times.

It is with Father Catalino Arevalo I think I can benefit from reaping its laborious effort of constructing this theology otherwise known as the Theology of Development and Liberation. In this he stated his two main principles; one is that God is in the side of the poor. In stating this he is careful not to equate this with the Marxist and the Maoist, but ads in doing so God, takes sides also with the oppressors by struggling with them for their redemption from their own injustices and inhumanity. This in the process is redemption for both the oppressed and the oppressor. [17]

            Second, In Christ all will find its fulfillment. Unlike the Latin American liberation theology, Theology of Development fosters a Christology that advances a high regard to the

Kingdom

of

God

where Christ himself rule. In describing this in reference to the latter, Dr. Tano states,[18] “Arevalo is at the conviction that while Christian theology must motivate men to strive for a just society, it must constantly remind them that the coming of the

Kingdom

of

God

is not identical with the forward thrust of any economic, social or political movement in the world. Arevalo stresses that the realization of the age to come belongs to the freedom and power of God who has determined when and how it will be fulfilled.”

            Liberation theology is a very rich and very vast study to pursue, as vast as the books and materials and history that had witnessed its formulation and application. Re-locating its virtuous principles and in another vast discussion such as the Asian theological context is another humongous work. Albeit, the final paper hopes to concentrate on principles of the Liberation Theology that is in consonant with the evangelical position (ex. authority of the scripture) and in tune with the Asian context. That in somehow may arrive in to a Theology that is relevantly and meaningfully understood and practiced in

Asia

and the third worlds.

Bibliography:

·        Costas, Orlando E., Evangelical Theology in the Two Thirds World.

(Appendix)

·        De Mesa, Jose M. In Solidarity with the Culture, 

Mary hill

School

of

Theology

, Quezon City Phils. 1991

·        Elwell, Walter A., Evangelical Dictionary of Theology,

Baker Book House Company (Electronic Ed). Copyright 1984.

·        Olson, Roger E., The Future of Evangelicals,

Christianity Today (No available date)

·        Tano, Dr. Rodrigo D., Theology in the Philippine Setting.

New Day Pub,

Quezon City

. 1981.

Introduction

In Jean Bethke Elsthain’s book “Who are we?” she creatively re-narrated the 1982 film Blade runner. It is a story about a blade runner whose mission is to hunt and destroy replicants (androids) who are highly intelligent and can cause great violence. These replicants are manufactured advancely to look and function as a human being. They are implanted with memory of childhood and family including their education, personalities. All of these were all predetermined by their manufacturers as to serve the purpose for their production.

Without the aid of any modern equipment an ordinary human being will not know who among the crowd is a replicant or not. Even the replicant did not know that they are not humans. It became a big threat for the human race when these replicants discovered they are just androids. Greatly troubled by their false existence and identity, the replicants band together and formed a rebel group in resentment and opposition to the human race.

It is here where Deckard (Harrison Ford) special role as the bladerunner came in. As the only person licensed to hunt and destroy the replicant whether they are violent or not, Deckard bloodily and painstakingly hunted down the replicant one by one. Interestingly a twist happened when Deckard fell in love with Rachel, a very lovely woman who helped her a lot in his mission. In the progress of the story Deckard accidentally discovered that Rachel is a replicant. The dilemma for the protagonist Deckard is that he is bond by his mission to kill all the replicant and that includes Rachel. Rachel the replicant or person whom responsible for him fell the true meaning of life and realize the fullness of his humanity. Rachel became very much comfortably human for him. The story culminates with the humans becoming violent and irrational while the replicants became more like human in their search for the meaning of life. Jean Bethke Eslthain emphasizes that the film struggled to answer the questions, who are we? Why we are here? And where am I going? (Eslthain, Who are we?, p. 7-10).

This film reflects not only the psychological but also the spiritual questions of man’s being. I think these questions are profoundly true to every human being. The search for identity and purpose and significance are imbedded in our beings.

I believe that the theology of the image of God in man demands great attention and more critical reflections that pertain to ministry and personal life. It may not be fitting for a replicant to seek for such questions but for sure it very much fitting for us. That if these androids searched for their identity in reference to their manufacturer so much more that we as human beings should search for our identity in the light of God our creator. I deeply enjoy and appreciate the readings and discussions in the theology class especially the topic on the image of God in Man.

Generally, I agree with Hoekema and Dyrness in their discussion in the Image of God. Here are some of the Major Points.

I. Defining the Image of God

In Defining the image of God, I agree with Hoekema in his reference to Louis Berkof in saying that the image of God in man is constituted by the whole aspect of who man is and what man does. It is as he says as having both the structural and the fuctional image of God (Hoekema, p. 68-69). By this, it is clearer for me to see the condition of man before and after the fall. That according to Hoekema, the image of God in man is not rendered totally destroyed. That the image of God in man was still there after the fall but was reflected in his interaction to his creator, fellowmen and the creation in general. That structurally man still reflects the goodness of the image of God in him, (man’s creativity, intellect etc.) but functionally in his decision, direction, motivation and intent was affected. (Hoekema, p.72-73)

II. The image of God in Conversion

This for me appropriately explains the need for a man to repent volitionally of his sins and accept the direction of the reign of the kingdom of God. Where as when we confess that Jesus is Lord, (Rm. 10:9) we will be saved. As Maggay stated in her book transforming society, that when we confess Jesus is Lord is not only a personal appropriation of His lordship but also a social and cosmic reality. That I believe when a person acknowledged the lordship of Christ in his life, he does not only appropriate the rightful direction and function of the image of God in him but also rightfully locates himself in the overall map of God’s will for all creation.

III. The Image of God in the Man-woman relationship

Very much relevant is the discussion regarding the three relational direction of man. Hoekema used Jesus Christ as the perfect model. Truly man is called to be directed to God, to his fellow men and to rule over creation.

Mar Osthathios in his book, Theology of a classless society, that in relation to man as directed to his fellow man said. “My thesis is that ‘God is Love’, means that God is trinity and that love in its ultimacy is co-equal, co-eternal and co-essential as the blessed trinity.” Osthathios reflects on profoundness of the trinity as the basis for relating to our fellow men. He emphasizes that God in trinity is a community of sharing, loving and complete harmony with one another. All are distinct yet equal in all (Osthathios, p. 12)

Interestingly, in the same topic, Hoekema discussed the implications of Man-woman relationship using the creation account. He pointed out that women compliment supplements and complete man. He stated that it is in the union of man and woman that will make them complete. By this he qualified his statement that this is not implying that is only experienced inside marriage only but implying that there is a need for a deep fellowship between human beings. That woman and man can not attain to true humanity in isolation. (Hoekema, p.77) Following the man-woman relationship, Osthathios stated that “A Trinitarian theology of equality inspite of distinction is most applicable in the case of man and woman. Pauline reference to the equality of Jew and Greek, slave and free, Male and female in the body of Christ in Gal. 3:28 do not exclude the functional distinction that man and woman have in historical order. (Osthathios, p. 18) Here Osthathios used the words, ‘distinct but yet equal’, a phrase I think can very much accepted by men and women (especially in the Theology 2 class) in describing their relationship.

It is clearly seen in the Genesis 2 that man and woman are two distinct entities. For the reason that Adam is lonely and necessitates a companion ‘fit’ for him. This for obvious reason man and woman are different their physic, psychology and social function according to their physical endowment. Women are most often the one who take care and nurse the kids because of the natural provision they have for their babies. Men are more often called to be responsible in terms of labor work because of the hard and big physic he has that can compensate for his work. Yet, their being distinct complements each other well when put in a context of a family.

IV. Personal Application of the Image of God in the context of my family

Personally, being a parent is exhausting yet rewarding. Together with my wife, I could have not better experienced the adventure of shared commitment and concern for our family than anybody else. In this, I see God in His character in a very meaningful way. I see the image of God as a triune being reflected inside the context of family, where the husband and wife although distinct in their roles are equal in their value in the family. Also, I can’t think of any other better model of a parent other than God Himself. Who both revealed himself as a nursing mother (Isa. 49:15) and a responsible father in the bible Matt. 7:9-11). I praise God that we have an “Eternal Parent” who enabled us to reflect his character to our very own children.