Reflection on Theology Beyond Walls, Communicating The Gospel Contextually

THEOLOGY BEYOND WALLS, COMMUNICATING THE GOSPEL CONTEXTUALLY: A MUST IN OUR CONTEMPORARY TIMES speaks its RESOUNDING VOICE as it listens to Sacred Scriptures: “v. 14 for He Himself is our peace, who made both groups into one and broke down the barrier of the dividing wall, v. 15 by abolishing in His flesh the enmity, which is the Law of commandments contained in ordinances, so that in Himself He might make the two into one new man, thus establishing peace, v. 16 and might reconcile them both in one body to God through the cross, by it having put to death the enmity” (Ephesians 2: 14 – 16)

The Word of God in Ephesians 4: 6 should bring us to that realm of our faith where we affirm that there is “one God and Father OF ALL, who is OVER ALL and THROUGH ALL and IN ALL”.

How supreme and great is our God! He should be our “FIRST REFERENCE” and our “BEST PREFERENCE” for, indeed, He alone creates a “QUALITY-DIFFERENCE” in our lives. It is for this reason and in this spirit, then, that the Church gives an optimum and maximum regard to THEOLOGY. In our contemporary times, THEOLOGY is studied not just in the seminaries but also in a number of colleges and universities established and seen on the surface of the Earth.

To fill our minds and hearts with the thoughts of our great God, a topic “Theology Beyond Walls, Communicating the Gospel Contextually: A Must In Our Contemporary Times” is written through which the thoughts of God are revealed and delivered to us. Two powerful areas shall be discussed, namely, the Power of Theology and the Gospel in Context.

“Theology Beyond Walls, Communicating the Gospel Contextually” speaks so powerfully to us as we project the power of Theology as an ecclesiastical discipline – a discipline that brings us closer to God not only within the walls of the seminary, colleges and universities but also beyond their walls. Likewise, it brings forth a phenomenon wherein the power of the Gospel is being reinforced by “contexts” seen in human society and as these contexts reinforce the power of the Gospel, they in turn are being edified and fortified, and, thus, become deserving of great relevance to the world of creation and in the propagation of the Christian faith.

“Theology Beyond Walls, Communicating the Gospel Contextually: A Must In Our Contemporary Times” ignites in us that zeal for the Word of God in this our contemporary times. The world where we have been, we are in, and we will be in, cries out in “anxiety” and in “despair”. Anxiety – for as the Apostle Paul says in Rom. 8: 19, “For the anxious longing of the creation waits eagerly for the revelations of the sons of God”;

Despair – “for the whole creation groans and suffers the pains of children together until now” [Rom. 8; 22] .

As a people in the world, “we too groan within ourselves, waiting eagerly for our salvation as sons, the redemption of our body” [Rom. 8: 23].

“Anxiety” and “despair” color our days. They signal the need for believers, the sons and daughters of God, to come out and make known the Gospel, “the power of God for salvation to those who believe” [Rom. 1: 16]. Thus, the need to bring Theology beyond the walls, not only of the seminary, but also outside the walls of our church places; the need to proclaim the Gospel, the power of God for salvation, CONTEXTUALLY.

To put into effect a response to this need of bringing Theology beyond the walls and proclaim the Gospel contextually, we, fellow workers and partakers in the Vineyard of the Lord, must come to an understanding proper of who we are as a Church and the kind of ministry we are to get ourselves engaged with and involved in.

And so the purpose of this paper-proclamation is two-fold, namely:

1. To articulate and inculcate in our minds and hearts the foundational yet existential meaning of Theology and how it affects the Church as She exists and operates in the world;

2. To articulate and inculcate in our minds and hearts a re-vitalized paradigm of “contextualizing” the Gospel and how we as believers immerse ourselves in the process of “contextualization” of the Gospel of Jesus.

Thus, this paper-proclamation has two main parts, namely: First part – Theology Beyond Walls: Power of Theology; Second part – Communicating the Gospel Contextually: Gospel in Context

First Part: Theology Beyond Walls: Power of Theology

A. Power of Theology “studied” within the walls of the seminary

Today, we desire to contemplate on the power of Theology as it goes through the walls of our church institution, the seminary and how this power works in our human society. Theology as an ecclesiastical discipline is firmly rooted in Sacred Scriptures and, therefore, it is powerless if it is uprooted from the Word of God. John 1: 1 strongly affirms this as it faithfully exposes this truth, saying, “In the beginning was the Word and the Word was with God and the Word was God”. “The Word was God” is what brings forth the power of Theology. Its power does not come from man but from God. Etymologically, the term “Theology” is derived from two Greek words, namely, ‘Theos’ which means ‘God’ and ‘Logos’ which means ‘Word’. Foundationally, the two words joined together simply means “God speaks His Word dwelling among us [Ref. John 1: 14] that “causes great things to happen” and “produces great results”. Therefore, the study of Theology strongly puts much emphasis on the Word of God whose power is made manifest and known by Him who speaks His Word to us. Theology is a very unique discipline and is very much distinct from any other fields of disciplines. Within the walls of the seminary, the seminarians study the Word that God speaks to them. Intensely, this is what BIBLICAL SCHOLARSHIP is all about and what it entails. As God speaks to them, His Word is being planted in them in the same manner the “seeds” are being sown in the fields [Ref. Luke 8: 11-15]. This being done the seminary fathers and mentors nurture them and that God causes them to grow [Ref. 1 Corinthians 3: 6]. Observation tells that sometimes or if not often times Theology is studied not as a “Subject” that speaks but as an “Object” being spoken about by the mentors and the seminarians as well. So that Theology is treated in the same way other subjects in the academe are studied. And, therefore, the “power” of Theology is unnoticed, its role in the Church and in the world obscured.

B. Theology “brought” outside the walls of the seminary

Because Theology is treated in the same way other subjects in the academe are studied, people lose sight of its “leading” or “highest” status in the field of all sciences. And, therefore, the “power” of Theology is unnoticed, its role in the Church and in the world obscured. As Theology is “brought” outside the walls of the seminary, people tend to dislike or abhor it even to the point of seeing it as “irrelevant” to life and to the world. Theology can only gain acceptance of its highest status in and over all other fields of study and acquire great relevance outside the walls of the seminary by treating it “differently” in the academe without being “indifferent” to all other fields of study in the world of the academe. This entails that Theology, within the course of the academic program, must be “listened” to for, indeed, in Theology, it is God through His Word that “speaks”; in other fields of discipline that are secular in nature, lessons are being “spoken” about by human writers, teachers, and students. Thus, Theology is treated “differently” without being “indifferent” to other fields of study.

C. Theology “At Work” in Human Society

It is, therefore, imperative on the part of the seminary to take a closer look into the very essence of Theology and come to terms with its status over and above all fields of studies being done in schools, colleges, and universities. It is imperative, too, on the part of the seminary to take a closer look into how Theology is dealt with and how seminarians direct themselves as they come face-to-face with Theology as an ecclesiastical discipline. This so-called “taking a closer look” would mean challenging seminaries take a “new paradigm”, “new learning environment”, “new direction”, “new teaching approach” if only to make Theology be “at work” in human society as it gets in contact with its social, political, economic, cultural, industrial, and ecological dimensions [SPECIE]and come to terms with its movements. Notice in here that the “spiritual” is not included in the so-called “dimensions”. The radical reason for this is that the Spirit is “not a dimension of human life”. Rather, the Spirit has “dominion over human life” without which it is dead and remains dead. Thus, the spiritual is neither to be taken as a “mere part” of nor a “mere dimension” of human existence. In here, we see the indispensability of the Spirit in one’s existence. It has a much valued role in the existence of man and in the movements of the world. Its role is “over” and “above”, not a “part” of human existence. Its role is one of “hovering over” [Ref. Genesis 1: 2] the world and “protecting” the surface of the world. It contains the world. It is not contained in the world. Furthermore, its role is one of “empowering” humans to live out its WELLNESS and FULLNESS in this world and, in turn, benefiting the world. Such challenge entails one’s desire, discipline, and delight in “listening” to what God through His Word speaks to us and “doing” what His Word says. This is the “Spiritual” being spoken of and understood by the presenter himself.

D. Theology “At Work” is Church “In Action”

The desire, discipline, and delight in “listening” to what God through His Word speaks to us and “doing” what His Word says is what the Church is and the purpose for which it exists. “Listening” to what God through His Word speaks to us is “Being a Church” and “doing” what His Word says is “Acting as a Church”.

Theology prepares seminarians for the ministry of Christ in the Church, His Body. As Theology is brought beyond the walls of the seminary and outside the walls of Church-places, it provides and/or equips the Church with that POWER needed to “make present the public ministry of Christ” in our midst, which is basically the very core and purpose of the ministry of the Church. Failure to do this on the part of the Church means “losing sight of the mission the Lord has entrusted to His Church”. That is why churches must be very careful in coming up with activities in the Church, they might appear as “mere activities” and not “forms of ministries” reflective of and responsive to the “public ministry” of Christ. In spirit and in truth, then, Theology puts the Church in place and in action. That is why Theology “at work” is Church “in action”.

THOUGHTS FORMED

The POWER that Theology is equipped with is what elevates this ecclesiastical discipline “over” and “above” all other fields of study for Theology is, foundationally, “In the beginning was the Word and the Word was with God and the Word was God” [Ref. John 1: 1].

And, therefore, Theology breaks all barriers “barricading” the movements of the Church in the world. It bolsters the supremacy of God and the primacy of the Church in the works of creation, redemption, and revelation.

“Theology Beyond Walls” gives us a clear and vivid picture of how powerful this ecclesiastical discipline and how this discipline can cause “great things to happen” and how it can produce “great results” relevant and beneficial to the world.

Theology Beyond Walls, therefore, is God Himself “breaking down the barriers of the dividing wall” [Ref. Ephesians 2: 14] and paves God in His Word the way to “go through the various strata of humanity and dimensions of human society.

“Theology Beyond Walls” is the Word of God “enjoying its eminent supremacy over all fields of academic discipline”, and is the Church “optimizing and maximizing Her primacy over all rulers and authorities ministering the Gospel of Jesus to the world, thus “making known the manifold wisdom of God” [Ref. Ephesians 3: 10].

“Theology Beyond Walls” is the Church “acting” as it reaches out to people in and from all walks of life and as it goes through structures and systems of human society as its re-source of unification and edification.

Second Part: Communicating the Gospel Contextually: Gospel in Context

A. Contextualization as “Fusion of Horizons” [Translated and meant in Pilipino as “Abot-tanaw na Pagsasanib”]

Etymologically, the word “context” comes from a Latin word “contexere”, meaning, “to weave together, to blend together”. The past participle of the infinitive verb “contexere” is “contextus” from where the word “context” is rooted in and derived from.

When we speak of “contextualization”, we presuppose two things or two sides, namely, the one that weaves or blends to and that to which it is weaved or blended. The process involved makes the “togetherness” of the two. However, in this “togetherness” something is being caused or brought forth.

Illustrative Example: The blending of two primary colors, namely, yellow and blue brings forth the color “green”. Green is not yellow, yellow is not green; green is not blue, blue is not green. But, when yellow and blue are blended, “together” they bring forth color “green” – a “new color” that results from the process.

In similar parlance, the term “contextualization” is conceived by the presenter believing that it involves the process of “weaving together”, “blending together” – a “togetherness” that brings forth or “causes something to happen” and “produces great result”.

Perceived in the above fashion, when we speak of “communicating the Gospel contextually”, it is presupposed that the Gospel is brought to or preached to or proclaimed to humanity and to each and every strata of the said humanity in creation, that is, social, political, economic, cultural, industrial, and ecological [SPECIE] strata or dimensions of the world of creation [Ref. Mark 16: 15]. Humanity, then, comes face to face with the Gospel as it stands “not in isolation from” but “in relation to” it. The process of weaving together and/or blending together is in place and takes its course. In other words, two horizons are now in place and both are now standing in relation to each other. One horizon fuses itself with another horizon and vice versa to form a “togetherness” which the presenter calls as “fusion of horizons”. As the two horizons are fused, “together” they bring forth or give birth to a “new reality” – a new humanity responsive to or reflective of the new heaven and the new earth [Ref. Rev. 21: 1] and affirmative of what the Lord says in Rev. 21: 5, saying, “Behold, I am making all things new”. And He said, “Write, for these words are faithful and true”.

In contextualization as “fusion of horizons”, the reality of “newness” comes out and is made visible and tangible as evidenced in the believers’ consciousness such as “new experience”, “new encounter”, “new image”, “renewed mind”, “restored soul”, “redeemed humanity”, “regained paradise”, “saved lives”. These are some of those cited as “great results”.

Sacred Scriptures both in the Old and New Testament have a lot to disclose and/or unfold scenarios of “contextualization” as “fusion of horizons”. In the Creation account, for instance, God came face-to-face and stood “in relation to” the earth which in the beginning was formless and void and darkness was over it and vice versa, that is, the earth which was formless and void and over it was darkness stood “in relation to” God [Ref. Genesis 1: 2]. As God stood “in relation to” that phenomenon, He said “Let there be light” – meaning God in His Word “fuses” Himself to the reality of formless, void, and darkness and vice versa. The result of the “fusion” of two horizons was “And there was light” [Ref. Genesis 1: 3]. This is a clear example of contextualization as “fusion of horizons” – an act that “causes great thing to happen” and “produces great result”, that is, and “There was light”.

In this paper-proclamation, the presenter is intent and commits himself to pursue a “new paradigm” in understanding “contextualization” as “fusion of horizons”. The presenter simply declares that “contextualization” is not a “mere localization” and should not be construed as such. This indeed is the meaning proper for “contextualization” as applied to Gospel proclamation and such understanding brings us to the right perspective of the “Word [Logos] became flesh, and dwelt among us, and we saw His glory, glory as of the only begotten from the Father, full of grace and truth [Ref. John 1: 14].

B. Gospel: Power of God for Salvation to Those that Believe

In Matthew 4: 23 – 25, Jesus was portrayed as going throughout all Galilee, teaching in their synagogues and proclaiming the Gospel of the Kingdom and healing every kind of disease and every kind of sickness among the people [v. 23].

Something happened!

News about Him spread throughout all Syria; and they brought to Him all who were ill, those suffering with various diseases and pains, demoniacs, epileptics, paralytics and He healed them [v. 24].

Great result produced!

Large crowds followed Him from Galilee and the Decapolis and Jerusalem and Judea and from beyond the Jordan [v. 25].

Christ’s PUBLIC MINISTRY is an excellent scenario of proclaiming the Gospel contextually. The actions of Jesus such as “Jesus teaches”, “Jesus proclaims”, and “Jesus heals” are actions portraying Jesus as “standing in relation to the people in the synagogues”, “to all in the world”, “to the sick” as He “fuses” His horizon to them and as the people “fuse” their horizons to Jesus. Thus, “fusion of horizons” is in place and takes its course, that is, “it causes great things to happen” and “produces great results” as made visibly and tangibly evident in the public ministry of Christ.

In the PUBLIC MINISTRY of Christ, He “put to death the enmity” [Ref. Ephesians 2: 16] which is the “wall of separation and isolation” by “contextualizing” His Gospel proclaimed through His Words and Actions, thereby, reconciling all in one body to God.

THOUGHTS FORMED

Fusion of Horizons [“Abot-tanaw na Pagsasanib”]: Proclaiming the Gospel to humanity, humanity coming to terms with the Gospel

This is what it means by “communicating the Gospel contextually” brought about by the process called “Fusion of Horizons”. The Gospel stands “in relation to”, not “in isolation from”, humanity as it fuses its horizon with that of humanity and vice versa.

Situational Sensitivity [“Pakikipagdama sa nauukol na kalagayan”]: From Community Immersion to Social Analysis to Doing Theology

This is the “in-carnational” moment spent by the Church as She stands in relation to society and vice versa “exploring, exposing, and experiencing” situations LIFE is faced with.

Methodic Harmony [“Masistema na Pagkakabagay-bagay”]: Ordering Humanity to the Call of the Gospel, Reconciling Humanity by the Power of the Gospel

This is the “great result” resulting from “Fusion of Horizons” blending in “togetherness” the Gospel and humanity. This “togetherness”, in ecclesiastical parlance, is a portrait of the so-called “Methodic Harmony”, the term I coined to demonstrate a movement, that is, “Ordering humanity to the Call of the Gospel and reconciling humanity by the Power of the Gospel” – a portrait reflective of the very character of God, who is a God, not of confusion, but of order and peace [Ref. I Corinthians 14: 33].

Concluding Statements

“Theology Beyond Walls, Proclaiming the Gospel Contextually” is a “liberating” challenge. This is a challenge that when done and fulfilled “liberates” Church leadership from the heavy burdens of governing and shepherding. This is a challenge that when done and fulfilled “liberates” believers from anxiety and despair. This is a challenge that when done and fulfilled “liberates” seminarians from the routines of seminary life and activities.

“Theology Beyond Walls, Communicating the Gospel Contextually” is a “ministering” ministry. This is a ministry that when done and fulfilled “ministers” to the needs of humanity as it faces the battles and struggles in the world. For this, indeed, is the kind of ministry that makes PRESENT the PUBLIC MINISTRY of Christ, which was, is, and will always be “ministering”.

TO GOD BE THE HONOR, GLORY, AND POWER. AMEN.