A THOUGHT ON GOD'S HOLINESS

When God called Moses from the burning bush, He required him to remove his sandals because the ground where he was standing was holy. What made it holy? Was it the absence of dirt or mud in the area? Probably not, but it was declared holy because the presence of God was upon that spot. The presence of the holy God makes the dirtiest area holy. When this principle is applied in my life, then it makes sense to me when God said, “YOU SHALL BE HOLY, FOR I AM HOLY” (1 Pet. 1:16 NASB). Living in the midst of a fallen world, it is impossible to be holy by becoming totally uncontaminated by sin; however, it is possible to become holy because God has already been dwelling in me through the Holy Spirit. The absence of sin in me will not make me holy. It is the presence of God that will declare me holy; and, in that way, He positioned me to be continually holy by keeping myself from being contaminated by those things that will desecrate His presence in me. 

The challenge for all believers then is not on the issue of how to become, but on how to keep oneself always holy. 

A REFLECTION ON GOD'S ATTRIBUTES

The incomprehensible God is so gracious that He revealed Himself in ways finite beings can grasp a little understanding of who He is. We cannot know Him if He did not make Himself known to us. The right understanding about God gives us a right perspective in our lives as believers because it shapes our worldview. Therefore, it is necessary for us to attempt to understand who He is based on the revelations He made available to us in the best way we can learn taking into consideration our limitation.

 The knowledge about God is so vast that even the universe cannot contend it. In our attempt to understand Him, we tried to systematize our inadequate knowledge of Him by categorizing His attributes. It is so complex that even the known good theologians are not unanimous in the way they classified God’s attributes. This observation manifests two interpretations. It testifies to the incomprehensibility of God and the limitation of the human mind. The most common classifications are the incommunicable and communicable attributes. Knowing the different attributes under these categories is indeed fascinating. The incommunicable attributes tell us of His supremacy and sovereignty. There is nothing above and beyond Yahweh. There are no idols of humans that are like Him. He is not bound by space and time. These truths affect three important areas a believer's life. First, it influences the believer's prayer life.  We can be confident that He hears us when we pray, anytime and anywhere. There is no need for us to be in a particular place and conduct some rituals in order for us to communicate with Him. He meets and provides for our needs. He listens and answers our prayers in accordance to His will and purpose. Second, it reminds the believers that God knows everyone's thoughts-the contents of our hearts-and He sees everything that we do. This constant awareness keeps His people away from sin. Third, it compels us to be humble before Him and to revere Him in the way He should be revered. Knowing whom we serve and worship makes us serve and worship Him more. On the other hand, His communicable attributes convey a message that He is relational. It does not mean that He needed a relationship, but the fact that He created us with the need for a relationship–we can connect with Him as He relates with us in His communicable attributes. The attributes He shared to humankind are tiny windows of understanding Him-His character in relation to all His creation, most especially to man.  The believers’ knowledge about His communicable attributes must bring confidence that Yahweh is active in the whereabouts of His people. The truth about our relationship with Him tells us that He does not only see us, but also, understands what we feel and what we go through. He understands what it means when we are in love because He is love. He wants us to be patient because He has been showing patience with His people. He desires compassion to be seen in us towards others because He has been compassionate towards the church. He compels us to show kindness, goodness, and righteousness because He is our God and we are humans, the bearers of His image.

COMMON WORLDVIEW IN ASIA'S LATIN CITY

            Hundreds of years ago, when Spain was occupying different areas in the Philippines, a revolt happened in the Southern most part of the country – Zamboanga City. The garrison of the Spanish troops was attacked by the revolutionists and was conquered. The Spaniards were forced to vacate the area. However, after more than two hundred years it is undeniable that the traces left by the colonizers are undeniably manifested among Zamboangueños today. These traces are so evident: in the dialect which is known as Chavacano; in the aspect of faith and religion which is folk and animistic in nature; and in the character and behaviour of the people. These characteristics have been immersed and mixed with the pre-Hispanic, Islamic culture which was also a mixture of Subanen, Malay, and Indonesian norms. With these diverse and complex roots, it is not surprising then to see today that the worldview of the city officials is a combination of pre-modernity and modernity. This paper will help a Zamboangueño see why the city leaders lead the way they do.

            Pre-modernity is categorized as beyond natural; the belief system and perception of reality is beyond human senses.[1] Moreover modernity also upholds that there is absolute truth and reality. However the only accepted medium of knowing the truth is through “reason or explanation.”[2]

            Pre-modernism is a worldview embedded in the hearts of the leaders of Zamboanga city. These people are proponents of the many religious feasts in honor of their saints and patrons or holidays in relation to their religious calendar, in the case of Muslims. They uphold the belief in luck or good fortune which is manifested in their behavior and lifestyle. Religion as I see it was the one that shaped the worldview of these people. Zamboangueños are naturally pious. This piety brings the evidence for their modern worldview. The leadership positions of the city are occupied by either a Roman Catholic or a Muslim. These two religions essentially do not agree in their major dogmas. Both parties claim that they are right and the other is wrong. Many decades have gone to be part of history but the clamor for the absolute reliability between the two remained to be a tug-of-war.

            The two worldviews are greatly affecting the society, much more that the individuals who hold it are leaders. One of the positive contributions to the community could be the passion to embrace theism (monotheism in particular) – a society where God is the ultimate source of life, and the one that brings order in all creation. Another contribution is the value of morality – a society that does not only aspire for taller buildings, but higher ethical standards. Modernism also gives an opportunity for the people to involve critical thinking in their daily life. On the other hand the two conceptual frameworks also bring negative effects. First, pre-modernism as manifested in the religious festivals and holidays can cause suspension of many days of classes and work in both governmental and private sectors. This somehow will affect the learning of students and the economic-development of the city. Second, the belief of luck or good fortune brings “status-quo” in the social aspect of the people. To some extent, people become lazy and complacent in life. Third, modernism as apparent in the religious belief system of the people can cause faction, division, discrimination, violence and war.

In response to the challenge of pre-modernism and modernism, in our endeavour to present an alternative Christian worldview, I suggest the following: (1) we must be aware that truth and reality is not only found in the natural or physical realm, but also in the metaphysical aspect, thus there is a need to clarify the reality of the unseen based upon the biblical perspective; (2) instead of rejection of the observance of festivals and holidays, we must know how to have a careful contextualization of the truth behind the celebrated events; (3) every believer must fully understand the Christian faith and be able to present the gospel with clarity and rationality – “Christians had been making use of reason long before the ‘Age of Reason’ had dawned”[3]; (4) we must maintain humility and understanding, and avoid becoming arrogant in our presentation, as the apostle Paul mentioned in Ephesians 4:15 that we should be, “speaking the truth in love” (NIV); (5) our concern must go beyond just spiritual, instead the approach must be holistic in nature becoming involve in humanitarian and charity events; and (6) Christians must exemplify in life what is being profess in words. There can be no greater witness than a life that shows the reality of God and saving grace of Jesus Christ.

Bibliography

Erickson, Milliard J. Christian Theology, 2nd ed., Grand Rapids: Baker, 1998.

Newbigin, Leslie. “Modernity in Context,” in Lausanne Occasional Papers 27: Modern, Postmodern and Christian, by John Reid, Leslie Newbigin, and David Pullinger, Laussanne Committee, 1996, http://www .lausanne.org/en /documents/lops/506-lop-27.html (accessed 25 October 2011).

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[1] Milliard J. Erickson, Christian Theology, 2nd ed. (Grand Rapids: Baker, 1998), 160.

[2] Ibid., 161.

[3] Leslie Newbigin, “Modernity in Context,” in Lausanne Occasional Papers 27: Modern, Postmodern and Christian, by John Reid, Leslie Newbigin, and David Pullinger, Laussanne Committee, 1996, http://www .lausanne.org/en /documents/lops/506-lop-27.html (accessed 25 October 2011).