Creative Ekklesia: Pursuing Prophetic Boldness Towards a Livable World
A Keynote for UTS Opening Convocation
16 July 2024
Rev. Francisco J. Hernando, Ed.D.
SCRIPTURE TEXTS
Jeremiah 23:1-6;
Mark 6:30-34, 53-56
23:1 Woe to the shepherds who destroy and scatter the sheep of my pasture! says the LORD.
23:2 Therefore thus says the LORD, the God of Israel, concerning the shepherds who shepherd my people: It is you who have scattered my flock, and have driven them away, and you have not attended to them. So I will attend to you for your evil doings, says the LORD.
23:3 Then I myself will gather the remnant of my flock out of all the lands where I have driven them, and I will bring them back to their fold, and they shall be fruitful and multiply.
23:4 I will raise up shepherds over them who will shepherd them, and they shall not fear any longer, or be dismayed, nor shall any be missing, says the LORD.
23:5 The days are surely coming, says the LORD, when I will raise up for David a righteous Branch, and he shall reign as king and deal wisely, and shall execute justice and righteousness in the land.
23:6 In his days Judah will be saved and Israel will live in safety. And this is the name by which he will be called: "The LORD is our righteousness."
Mark 6:30-34, 53-56
6:30 The apostles gathered around Jesus, and told him all that they had done and taught.
6:31 He said to them, "Come away to a deserted place all by yourselves and rest a while." For many were coming and going, and they had no leisure even to eat.
6:32 And they went away in the boat to a deserted place by themselves.
6:33 Now many saw them going and recognized them, and they hurried there on foot from all the towns and arrived ahead of them.
6:34 As he went ashore, he saw a great crowd; and he had compassion (σπλαγχνίζομαι-Splagitzomai) for them, because they were like sheep without a shepherd; and he began to teach them many things.
6:53 When they had crossed over, they came to land at Gennesaret and moored the boat.
6:54 When they got out of the boat, people at once recognized him,
6:55 and rushed about that whole region and began to bring the sick on mats to wherever they heard he was.
6:56 And wherever he went, into villages or cities or farms, they laid the sick in the marketplaces, and begged him that they might touch even the fringe of his cloak; and all who touched it were healed.
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INTRODUCTION
Warmest greetings of love, joy and peace! I’m glad that today we are holding our Opening Convocation here at Union Theological Seminary, Philippines. This is a formal welcoming event for all members of the community, especially the new students enrolled in the Bachelor of Theology and Master of Divinity programs. and the welcoming back of the continuing students and of course our Training-In-Mission Fellows. We have our new and continuing Master of Theology students, and our new and continuing students enrolled in online courses such as MTh TEEL, MMin, and D.Min. and TEE–B.Min in the established centers around the country.
Our faculty members have been introduced by our Academic Dean, and we are grateful for their commitment to serve in the ministerial formation and theological education program of the Church through UTS. I would like to introduce to the community our UTS officers and staff from the Office of the Registrar, Library, Finance Office, Human Resource Office, General Services Office (Buildings and grounds, Property Inventory, Security) , Office of the President, Office of Student Life, Livable World Project and UTS Farm, Auxiliary Services–Springbrook, Springmart, Springclean. Theological Education by Extension and Alumni Affairs, Chaplain’s office, Dormitory Parents. Did I miss to mention anyone?
Definitive Prophetic Witness in Creative ekklesia
Every year or probably on a regular interval, UTS formulate a theme that will guide, inspire and deepen our theological understanding and increase our commitment for the mission and ministry of the Church. Last year, we had the theme, “Creative Ekklesia: Towards a Livable World,” which I think was a courageous attempt to delve into what has been considered as “creative” or artistic expression employed in our Church Ministry.
In the light of the current Academic Year, I’m thinking that we add in the theme, the phrase, Pursuing Prophetic Boldness which is one of the Seminary’s core values. Thus reading it in complete rendition, would be, “Creative Ekklesia: Pursuing Prophetic Boldness Towards a Livable World.”
In my meditation on the theme, during the UTS Convocation in November of last year, I mentioned about my understanding of the theme, I culled some ideas from it and cast it in the present:
Our creative skills range from fine arts which refer to forms of art that are created primarily for aesthetic and intellectual purposes, rather than for utility or practical function. These artistic disciplines are often appreciated for their visual, auditory, or performative qualities. Fine arts encompass various traditional and contemporary forms such as fine arts, which may include freehand-drawing in charcoal and watercolor and oil painting, poetry and prose, drama script writing, wire sculpting--creating three-dimensional sculptures. Artists manipulate the wire to shape and form objects, figures, or abstract designs. This medium allows for a great deal of flexibility and creativity. Also, singing, dancing, theater arts are most useful in contemporizing liturgies.
Creative Ekklesia is the state of being of the community of faith like UTS, that is organized in a manner that resembles the historical formation center of the Church, that trains and nurtures priests, pastors and prophets who will assume ministerial functions through the various ministerial offices such as deacons, priests, preachers, teachers, pastoral carers, the episcopacy, and others. The state of being of the community of faith is geared for the proclamation of the Good news in Jesus Christ and to bear witness to the liberating work of God in the life of the community, the larger society and the world.
Prophetic Boldness as a core value
Prophetic boldness as a UTS core value, is defined in this manner:
Prophetic boldness is a long-standing and much-pronounced core value of the “School of the Prophets” in which the community continues to express its prophetic message of solidarity and hope with the violated and oppressed (Luke 4:18) by “Preaching the Word” boldly and relevantly. When the culture of silence pervades the social climate, graduates of UTS dare to speak truth to power with prophetic boldness and courage until justice rolls down like waters and righteousness an ever-flowing stream (Amos 5:24).
Prophetic boldness is the quality of prophetic witness characterized by fearless proclamation of God’s reign in the life of the people. It is also the alternative consciousness that challenges existing dominant culture by denouncing demonic powers that oppress, enslave, and marginalize people and violate their worth and dignity as human beings created in the image of God. The reign of God is present in the community of faith in their faith and witness and continues to be revealed in the exigencies of the present as the community of faith collectively discerns God’s justice, compassion and peace in the concrete reality where people live.
Prophetic boldness is a modality of prophetic engagement in society and the practice of it is prophetic witness that involves proclaiming God's truth and vision for justice, righteousness, and peace in the context of people’s suffering and hopes. It is not just about foretelling the future but also forth-telling, speaking God's truth into present circumstances. Not only that it is a mode of expression but it can permeate our minds and become part of who we are and what we are as God’s messengers and pastoral carers.
Prophets like Isaiah, Jeremiah, and Amos spoke against social injustices and called for repentance and alignment with God’s purposes. Notably in our text we hear prophet Jeremiah denouncing the kings of Judah and Israel for not consolidating the people’s forces and for not strengthening the nation’s ethical and political foundations to withstand the invading empires subjugating the people. He emphasized the leadership role of the monarchs through an imagery of a shepherd that cares for the welfare of the people and protecting the freedom that God allowed them to experience so that they live in justice and peace. The prophet charged the monarch of their inability to protect the people from slavery and from the violent consequences of war. John Holbert commenting on the text, said, I quote:
The kings that Jeremiah experienced during his time of prophecy, especially those following the death of the revered Josiah in 609 B.C.E., have been nothing but pathetic and evil shepherds of the people. Rather than tending the flock, they have "scattered and driven them away" (23:2). Ezekiel goes further in his portrayal of these foul shepherds, would-be kings, who "eat the fat, clothe yourselves with the wool, and slaughter the fatlings" (Ezek. 34:3). These final kings of Judah are more wolf than shepherd, sorry excuses for helpful, godly rulers.
As a result of the evil the kings have perpetrated on God's people, more specifically because "they have not attended to their sheep," so "God will now attend to their evil doings." Their lack of attention leads directly to God's angry attention to them. It could be said that the oracle is a summation of the sad collapse of Judah after the death of Josiah. (unquote).
On Monday next week, July 22, we will hear the State of the Nation address of President Ferdinand R. Marcos, Jr. and we know that as a political leader in the context of neo-liberal economics and the contending empires, he will paint a progressive predicament of the country, glossing over the basic issues of the Filipino people, such as the unbridled greed of the few rich and oligarch families that hampers genuine land reform for subsistence farmers, and prevents the basic sectors from overcoming the impact of low wages, high inflation rate forced labor migration and a lagging educational and health care system.
Human rights situation has not improved as there is a significant number of extrajudicial killings and red tagging continues to haunt the lives of the people who stand for their rights. Our prophetic sensitivity inform us that there is so much to change and improve in the lives of the people. We should find creative means in making the national leaders accountable to the people.
Navigating and pursuing prophetic boldness
towards a livable world
At this juncture, we ask the question, how are we going to navigate the present and future of our nation as prophetic messengers and “troublers” of the nation? Broadening the context in which we live, it is characteristically exploitative and oppressive system, created by the monopoly capitalists and imperialist powers, primarily headed by the US imperialists, made the international relations less and less just and peaceful, has controlled and is maintaining the G8 wealthy nations that compete fiercely against each other, at the expense of the developing countries like the Philippines, in the global South. It is the same system that has also caused economic injustice in the world today and has consolidated greed and violence at the national and international levels.
It is the same exploitative and oppressive system of the monopoly capitalists and imperialist powers that has globalized unbridled greed and is condemnable as the most insidious enemy of people in the world today. The same system is the root cause of the continuing worldwide inequality and gap between the few rich and the billions of toiling masses of workers, semi-workers, peasants and national minorities.
Such imperialist culture is evil; it impedes the attainment of the common good of humanity, of justice, liberation and equality among peoples, especially the toiling masses of workers, peasants and national minorities, who compose the majority of the world population. Note that the present total world population is 8.11 billion wherein 1.3 billion people were in the developed nations; while the 6.8 billion lived in the developing global South countries.
Nevertheless, when the reign of God is interpreted and reinterpreted in human terms to mean the "reign of truth, justice, peace, love, equality and liberation among human beings", then the Christians ought to participate in the building of human societies in where truth, justice, peace, love, equality and liberation would exist for the economic, political, cultural and comprehensive development of Christ's least brethren, the billions of people of the global South, toiling masses of workers, peasants and national minorities and other marginalized sectors.
In navigating our prophetic witness towards the livable world, we can follow Jesus’ example of shepherding the flock. In the Gospel text read to us, we are informed that Jesus and the disciples were preoccupied with the various facets of the ministry, such as healing the sick, feeding the hungry, teaching about the kingdom of God and exorcism. The narrative gives us a clue that Jesus and the disciples were exhausted in doing all the business of the kingdom of God, and the people kept on following them, and Jesus likened them to a flock without a shepherd, wandering on their own to find release and freedom from the trauma and desperate situation where they live. In 6:34, it says that, “As he went ashore, he saw a great crowd; and he had compassion (σπλαγχνίζομαι-Splagitzomai) for them, because they were like sheep without a shepherd; and he began to teach them many things.”
Mark Davies in his exegesis of the Gospel text says, I quote: When Jesus proclaims that the Reign of God is at hand, it is an invitation for others to turn around and to participate in it. When Jesus heals, exorcizes demons, and even brings life from death, the point is not to show how magical Jesus was, but to demonstrate what it means to participate in the Reign of God here and now. The “participatory redirection” from a group of Jesus’ fans to a group of Jesus’ co-workers, from those marveling as Jesus does great things to those who are likewise participating in the Reign of God at hand, is realized when the twelve go out, vulnerable with regard to possessions but empowered, and do what Jesus has been doing…(unquote)
Navigating towards the livable world or the reign of God, we must authentically embody the Christian values we preach, showing love, justice, and mercy in tangible ways. Embrace creative methods in ministry, whether through arts, technology, or novel community programs, to reach and serve others. Stand firmly against injustices and advocate for the marginalized and oppressed, being the prophetic voice for those who cannot speak for themselves and defend their human dignity and human rights. Equip and empower members to use their God-given talents and creativity to contribute to the Church’s mission and ministry.
CONCLUSION
As we embrace our role as part of the Creative Ekklesia, let us remember that our definitive prophetic witness is a call to live out God’s truth with integrity and creativity. May we be a beacon of hope, a catalyst for change, and a community where God’s love and justice are powerfully and creatively expressed.
God of justice and love, inspire us to be Your prophetic witnesses in this world. Help us to embrace creativity in all we do, that our lives and our Church may reflect your truth and love. Equip us to speak out against injustices, to be innovative in our ministry, and to be a Community that shepherds your people in love and compassion and lead them to that livable world you intended for them.. In Christ’s name, Amen.
