In biblical times, the Schole was a place for lecture and discourse. SARJ Schole, in the contemporary world, is a contextual nexus for passionately educating holistic transformation as encroaching presence of Jesus Christ and lifestyle for the glory of God.
It was noted that the spiritual or sacred dimensions of life are essential components of political life and transformational politics strives to unite the spiritual and the materials. Transformation is premised on the fact that the coming of God into one’s life impacts him or her monumentally forever. It involves the restoration of God’s image in humankind. A person’s transformation can be achieved with the constant reference to Christ. The Apostle Paul, in 2 Corinthians 5:17, views it as the passing away of the old and in turn, the coming of the new. A missionary puts it, “True spirituality has its genesis in the transformation that God’s work of grace brings about in our lives. And this spirituality is sustained by the ongoing work of the Spirit in our hearts, lifestyle, and values.” Still another says,
Transformation which takes place in man/woman is holistic in nature . . . His life is no longer under the power of sin. Rather, through the power of the Holy Spirit, the new man has the freedom to experience dynamic changes in his life. He will live a fruit-full of life of service for the glory of God.
A Community puts it, “we are part of the grand story of redemption and renewal as Jesus creates a new humanity in us as we incarnate, or flesh-out His love.” Hence, we ought to be living out such holistic transformation. Holistic transformation is not just praxis where the state of spirituality is put into practice and vice versa. Holistic transformation is a state of spiritual uprightness, as a result of the encounter between human and God in Jesus Christ and becomes the “integrating core of reality and life.” This means that Godly spirituality is interwoven in all aspects of life and in all days of a lifetime. In practice, holistic transformation promotes life in its fullness and not dichotomizing human life into spiritual and physical. It is as well as “a tissue paper separating material from spiritual, as the late George McLeod of the Iona Community would put it. Jesus was “a real human being who healed and fed them because he was concerned with their physical health as well as the state of their souls.” That is the essence of the Christian gospel. Holistic transformation therefore, is lived out as encroaching presence of the Lord Jesus. Holistic transformation would require us to embody in our behavior and lifestyle the sacred being of the Lord Jesus Christ. This is so because “no sacred source can persist without its concrete faces.” Holistic transformation is compatible with the realm of personal and public life. In fact, in the vocation being and doing are intimately related.This teaching finds concrete forms in the life, advocacy, and practices of people.
Danforth says, “The relationship of faith and politics is not about fashioning religious belief into political platforms. It is, instead, the way in which faithful people go about the work of politics.” In a similar vein, Robert Byrd believes,
For me, as for so many others, my faith in the Wisdom of the Bible enriched my faith in the power of ideas and in the power of knowing history and literature. One fed the other, and still does to this day. My faith also illumines my study of science; nothing that Charles Darwin wrote contradicts the story of Genesis.
Stephen Woolpert, Christa Daryl Slaton, and Edward W. Schwerin, eds., “Preface” in Transformational Politics, (Albany, New York: State University of New York Press, 1998), xxiii.
Charles Ringma, Whispers from the Edge of Eternity: Reflections on life and faith in a precarious world, (Mandaluyong, Metro Manila, Philippines: OMF Literature, 2005), 116.
Fernando Tan, Jr., “Contextualizing the Gospel Message in Asia,” Adventist International Institute of Advanced Studies, Prepared for the International Faith and Learning Seminar held at Adventist International Institute of Advanced Studies. http://groups.google.com/group/pendeta-advent/msg/4929fa8c30d416d?mode=print. (accessed on May 27, 2008).
“Theological Values,” Asia Theological Association Manual, 9, http://ataasia.com/downloads/resources/ATA_Manual.pdf. (accessed on June 13, 2010).
Cf., Tetsunao Yamamori and Kim-kwong Chan, Witnesses to Power: Stories of God’s Quiet Work in a Changing China, (United Kingdom: Paternoster Publishing, 2000), 5. Holistic is viewed here as “the cycle of reciprocity; namely, redemption leading to development, and further, development leading to redemption.”
Cf., Benigno Beltran, The Christology of the Inarticulate: An Inquiry into the Filipino Understanding of Jesus the Christ, (Manila, Philippines: Divine Word Publications, 1987), 221-222. Beltran says here “. . . In the Philippines, the sacred and the profane are not separated, though recognized as distinct . . . .”
“Luke,” in Life Application Study Bible, 1865.
Woolpert, Slaton and Schwerin, eds., Transformational Politics, 49.
SARJ Schole‘s Board
Mr. Joel G. Jallana – Chairman
Rev. James D. Berden – Vice Chairman
Ms. JT-Sarj D. Rojo – Secretary/Treasurer
Rev. Leo G. Claridad – Assistant Treasurer
Rev. Dr. Sergio A. Rojo, Jr. – Founder & Director
Rev. James D. Berden
Mrs. Timotea Dumaicos-Rojo
to the Director
Dr. Albert B. Bantigue
Ms. Suzette Lucero-Tonogbanua
Ms. Sarj TJ D. Rojo