Meditation: Educare: Our Pursuit for Nearness with God
Scripture Texts: Deuteronomy 4:1-9; Mark 7: 1-7
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Opening Convocation, Philippine Baptist Theological Seminary (PBTS),
Baguio City
29 August 2024. 9:30 A.M.
By Rev. Francisco J. Hernando, Ed.D.
UTS President
Scripture Texts: Deuteronomy 4:1-9; Mark 7: 1-7
Objectives:
a) gathers to affirm the PBTS Statement of Faith
(https://pbts.edu.ph/about-us/about-pbts).
b) toward the discipline of pursuing education while remaining grounded in Biblical faith. Our students come from a multicultural and multi-denominational background while cherishing our Baptist heritage.
Deuteronomy 4:1-9
So now, Israel, give heed to the statutes and lordinances that I am teaching you to observe, so that you may live to enter and occupy the land that the Lord, the God of your ancestors, is giving you. 2You must neither add anything to what I command you nor take away anything from it, but keep the commandments of the Lord your God with which I am charging you.3You have seen for yourselves what the Lord did with regard to the Baal of Peor—how the Lord your God destroyed from among you everyone who followed the Baal of Peor, 4while those of you who held fast to the Lord your God are all alive today.5See, just as the Lord my God has charged me, I now teach you statutes and ordinances for you to observe in the land that you are about to enter and occupy. 6You must observe them diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” 7For what other great nation has a god so near to it as the Lord our God is whenever we call to him? 8And what other great nation has statutes and ordinances as just as this entire law that I am setting before you today?9But take care and watch yourselves closely, so as neither to forget the things that your eyes have seen nor to let them slip from your mind all the days of your life; make them known to your children and your children’s children—
Mark 7:1-7
Now when the Pharisees and some of the scribes who had come from Jerusalem gathered around him, 2they noticed that some of his disciples were eating with defiled hands, that is, without washing them. 3(For the Pharisees, and all the Jews, do not eat unless they thoroughly wash their hands, thus observing the tradition of the elders; 4and they do not eat anything from the market unless they wash it; and there are also many other traditions that they observe, the washing of cups, pots, and bronze kettles.) 5So the Pharisees and the scribes asked him, “Why do your disciples not live according to the tradition of the elders, but eat with defiled hands?”6He said to them, “Isaiah prophesied rightly about you hypocrites, as it is written,
‘This people honors me with their lips,
but their hearts are far from me;
7in vain do they worship me,
teaching human precepts as doctrines.’
8You abandon the commandment of God and hold to human tradition.”
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INTRODUCTION
Warmest greetings of peace and love to all. Our PBTS President Dr. Armand Canoy, Rev. Dr. Michael Janapin, Academic Dean, Board Members, faculty and staff, students and guests, a blessed morning. I am indeed grateful to deliver this meditation for the PBTS Opening Convocation for the new Academic Year 2024-2025.
Addressing an academic community such as yours here at PBTS I’m honored yet humbled by the challenge of making my thoughts clearly understood and relating with you in terms of common expectations and hopes for the new year in teaching, learning and nurturing of young and maturing lives who have come to the seminary for ministerial formation and theological education.
O N E
We share our joys and raise laurels at the victories of Filipino Olympic athletes at the Paris Summer Olympics. Undeniably, many of our Olympic athletes were trained in the schools of our country, whether public or private schools. But most of the bemedalled Olympians like Hidilyn Diaz, weight lifter, Carlos Yulo, gymnastics, Nesthy Petecio, boxer and others were initially trained in their early years of development in the schools, and their skills were honed in special training programs that raised their level of physical competence, mental health and self-determination. They went through educare and educere of teachers and nurturers.
Educare…“educare” means “to bring up” or "to nurture". It implies a process of nurturing and guiding individuals, providing them with intellectual, moral, and emotional sustenance to help them grow and develop their abilities.
The scope of “educare” encompasses a traditional and structured approach to education, focusing on imparting knowledge and skills, often through memorization and repetition. This method emphasizes discipline, adherence to established curricula, and standardized assessments.
Educere…from which we derived the English word education, means “to draw out” or "to lead forth". This term emphasizes the idea of bringing out the inherent potential within an individual through guidance and exposure.
The scope of “educere” involves a more student-centered approach to education, focusing on discovery, critical thinking, and self-actualization. Educators in this framework act as facilitators, helping students explore their unique talents and interests. This method values intellectual curiosity, creativity, and the development of problem-solving skills.
Educere is drawing out persons from their present mind set to a new transformed mind, rectifying perceptions and behavior to match, if not reason and challenge policies or systems that marginalize people.
Ministerial Formation and Theological Education carried out by our seminaries are both educare and educere, both are tasked of imparting knowledge of the Christian faith and its traditions and nurturing young and mature students in their preparation to become church workers whether ordained ministers, Diaconal Ministers, Music Directors, and others. Most importantly, when we get into the seminary life, we get into the community of faith where there are rules and discipline that we must observe. It is always a debate between students and faculty how seminary policies like curfew hours should be observed. Sometimes violations of the policy become unforgettable narratives of our alumni.
T W O
In Deuteronomy, we hear Moses giving instructions on how the Israelites should attain justice, peace and prosperity in the land that God has allowed them to care for, on stewardship. The Torah constituting the Law that encompass not just the basic religious laws, but also the agricultural economy that they have to manage in the sharing of labor, produce and giving share to the Temple or the Levites and always leave a portion of the harvest for the poor immigrants and those who have been dispossessed of the land they till.
The law was considered as part and parcel of the Covenant between Israel and Yahweh was set in establishing a regulation of Israel’s life –their daily social relations as a people that involves considerably more than merely public judicial administration of justice. Specifically, the Ten Commandments contain a commandment against covetousness and there are several other such commandments that could never be enforced by any institutional organ of justice, otherwise, brought before the judges and the priest in the worship center.
Alastair Roberts, observed that, I quote…”At various points the law gestures away from human authorities to its deeper grounding in divine justice, a grounding that establishes the basis for God’s blessing or cursing Israel as a nation, guaranteeing the force of the law when it is otherwise rejected in practice. The pedagogy of the law is intensive and extensive, overcoming any division between public and private realms to take root in the familial life of the people: they must teach these statutes and ordinances to their children as they recount YHWH’s deliverance of them from Egypt and his revelation to them at Horeb. The law is the charter of Israel’s existence as a people and observing, meditating upon, and passing on this law are nothing less than the principles of Israel’s continued life in the land. (unquote).
In this connection, I’m asking this question: Are our immigration laws xenophobic or the unfounded fear or prejudice of people from other countries or cultures? Or are laws specifically Sinophobic referring to fear of the Chinese? Maybe yes, or no. The Philippine Senate investigation on the former mayor of Bamban Tarlac Alice Guo has been linked with the abuse of power of people in the echelons of power in government allowing Chinese nationals to process birth certificates to acquire Filipino citizenship and of course operate online gambling for the Chinese, while it is not allowed in mainland China itself. In the geo-political military milieu, China is a new imperial power in East Asia and the world. It is an empire to contend with.
In this instance, the law of the land would not suffice the protection and privacy of information. Or the profit oriented mind-set of our government managers of having the POGO hubs just to generate millions for the government coffers? I would think this is a mind set and value system oriented of making money the easy way, instead of financing agricultural development and industrialization of the country that will create more jobs for our economically struggling people and for economic sustainability of the country rather than being dependent on loan facility from creditor banks with onerous interest rates that each of the 210 plus million Filipinos have to pay their lifetime.
The laws of our land have been circumvented by those whose vested economic and political interests take priority over keeping the laws as means of protecting the sanctity of the intention of the law, as well as maintaining the dignity of human life as protected by laws.
T H R E E
Furthermore, Moses presents a threefold argument in verses 6-7, saying, You must observe them (the laws and ordinances) diligently, for this will show your wisdom and discernment to the peoples, who, when they hear all these statutes, will say, “Surely this great nation is a wise and discerning people!” 7 For what other great nation has a god so near to it as the Lord our God is whenever we call to him?
He emphasized that the law is the means by which Israel will be established as a ‘great nation’ in reputation among its neighbors, an argument that thereby serves as a threefold rationale for obedience. Alastair Roberts presents the three arguments in this manner:
The first argument (verse 6) is that obedience to the law will lead Israel to be praised and honored by its neighbors for its wisdom. The admiration typically extended to the wise and discerning ruler would be shown to Israel as an entire people. The affinity between law and wisdom here is striking, occurring as it does outside of the Wisdom literature.
The second argument (verse 7) is that Israel’s observance of the law would serve as a demonstration of the nearness of YHWH to them, a nearness far greater than any of the gods and idols of the nations could offer. The law was a divine gift, an enduring symbol and memorial of YHWH’s coming near to Israel at Horeb. The law, as it was designed to establish the terms of life in communion with YHWH, was both founded in God’s proximity to Israel and established the enduring conditions for the enjoyment of a state where YHWH was near to Israel whenever they called upon him.
The final argument (verse 8) concerns the inherent equity of the law. The law was given as a sign of liberation into service of YHWH and its law serves to bring that liberation into all of Israel’s social relations, with the poor, orphans and widows, strangers, debtors, and slaves.
Within that biblical and theological understanding, we step into the question of the connection between the Law and Gospel. We are confronted with the challenge of balancing the law and the gospel. Among us, there are those who wanted to hold on to our safe stances in view of the impending issuance of the arrest warrant for Pastor Apollo Quiboloy, leader of the KOJC, a religious group in Davao City, who is being hunted by the PNP operatives in Davao City. But what does our Christian ethics tell us to believe or do? Especially in view of the alleged crimes Pastor Quiboloy has committed? Isn’t that our Christian faith tells us to be on the side of the poor, deprived and oppressed.
Theological perspectives on the role of law and gospel offer valuable insights into addressing contemporary ethical challenges. Wyatt Graham, in his article Martin Luther: Getting the Law and Gospel Right, outlined how they apply to some key issues:
1. Social Justice and Inequality
Liberation Theology-emphasizes the gospel’s call to advocate for the marginalized and oppressed. It uses the law as a tool to challenge unjust structures and promote social justice. The gospel empowers believers to work towards equality and justice, inspired by Christ’s example. Its intersectionality relates by considering how race, gender, class, and other identities intersect; this approach ensures that ethical responses are inclusive and address the unique challenges faced by different groups. The gospel’s message of love and justice is applied to diverse contexts.
2. Environmental Ethics
Reformed Perspective: The normative use of the law guides believers to steward God’s creation responsibly. The gospel motivates this stewardship by emphasizing the value of creation and humanity’s role in caring for it. Meanwhile from the Catholic perspective, Natural law provides a framework for understanding humanity’s responsibility to the environment. The gospel, through the concept of stewardship, calls for sustainable and ethical practices that honor God’s creation.
3. Bioethics and Medical Ethics
Lutheran Perspective: The law reveals the sanctity of life and the moral boundaries in medical practices. The gospel offers compassion and grace, guiding ethical decisions that respect human dignity and promote healing.
4. Economic Ethics
Reformed Perspective: The civil use of the law addresses economic justice by restraining exploitation and promoting fair practices. The gospel encourages generosity and ethical business practices, motivated by love for neighbors. Liberation Theology critiques economic systems that perpetuate poverty and inequality. The gospel inspires efforts to create more equitable economic structures that uplift the poor and marginalized.
5. Technology and Digital Ethics
Contemporary Theological Perspectives address the ethical implications of technology and digital media. The law provides guidelines for responsible use, while the gospel encourages ethical behavior that respects privacy, promotes truth, and fosters community.
The intersectionality of the Law and the Gospel can be seen in Ethical Decision-Making such as in Moral Motivation: Across these perspectives, the law provides a moral framework, while the gospel offers the motivation and empowerment to live ethically. This combination helps believers navigate complex ethical dilemmas with both clarity and compassion.
Also in Community and Relationship: Ethical behavior is seen as relational, rooted in love for God and neighbor. The law guides these relationships, and the gospel transforms them, promoting ethical actions that build and sustain community.
These perspectives offer a robust framework for addressing contemporary ethical challenges, integrating moral principles with the transformative power of the gospel.
CONCLUSION
In our desire to be obedient to the Law, represented by the Old Testament and Christ’s teachings, we would like to be near to the heart and mind of God, by being guided by God’s law that allows us to be morally and ethically responsible. Jesus himself refused the insinuations of the Scribes and Pharisees that his disciples refuse to follow the custom of hand washing. Rather than emphasizing the external manifestation of obedience to the Law, Jesus taught and nurtured his disciples to be obedient to God in their hearts and minds and make the Gospel of love and compassion take priority in their ministry and mission.
Jesus knows, of course, that when the scribes and Pharisees ask why some of his disciples do not wash their hands, the question is not an innocent one. It is meant to indict Jesus. Asking why some of his followers “do not live according to the tradition of the elders” (Mark 7:5) is really accusing Jesus of not following the law himself, of acting as if he believes himself to be above the law.
Elizabeth Webb elucidated further this point by saying that Jesus responds with a rebuke from Isaiah (Isaiah 7:6-7), which changes the direction of the conversation: “These people honor me with their lips, but their hearts are far from me” (Mark 7:6b). Jesus calls them “hypocrites (Mark 7:6a),” because they “abandon the commandment of God and hold to human tradition” (Mark 7:8). This reproach is more than a condemnation of empty worship practices; it is a condemnation of the scribes’ and Pharisees’ distortion of tradition in order to circumvent the law. Jesus is not rejecting the law; in fact, he is rebuking them for their failure to uphold it.
Afterall, our task as Ministerial Formation Centers and Theological Seminaries for advance and professional ministry, is to be in Latin “educators”, who are committed to draw out the best in our learners, hone their skills, increase their competencies and let them draw near to God in Jesus Christ by instructing them to obey the laws and policies that will protect their human dignity and promote their holistic development as human beings and as ministers of Jesus Christ.
In the name of God the Creator, the Son Jesus Christ and the Holy Spirit, I pray that the new school year at PBTS will bring new blessing and hope for each and every person in the community of faith. I hope that you will all find meaning and purpose and achieve your goals for your formation and engagement in the seminary. Amen.+++
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