The purpose of this article is to outline and articulate a philosophy of development that is rooted in, and derived from, the work of Samaritana Transformation Ministries, an evangelical ministry among female prostitutes in the Philippines. Its ideas and principles come from the struggles, joys, and lessons learned in that ministry. At the same time, this philosophy guides Samaritana’s ministry, for every action needs a framework, a philosophical underpinning, a motivating and driving force behind it, giving it energy, direction, and shape. This philosophy of development is dialectical. It is an attempt at a synthesis within the action-reflection-action dynamic, a conversation between contemplation and action.1 I hope to integrate here lessons learned from a ministry imbedded in transformational development work among marginalized women in the Philippines, and a philosophical framework for doing this ministry that has Biblical, theological, psychological, and cultural integrity. I also hope that this framework is dynamic, moving back and forth between action and reflection, with both sides of the dialectic informing one another, questioning one another, and enriching one another. As Parker Palmer would say, action and contemplation, or doing and being, cannot really be separated, but are a part of the same whole. What follows is a series of themes or principles that I think are crucial to the process of “transformational development.” Presented here at random are samplings of what I believe are the key elements of a ministry among wounded souls.
{"title":"Developmental Ministry Among Women in Prostitution","authors":"Jonathan Nambu","doi":"10.13185/1929","DOIUrl":"https://doi.org/10.13185/1929","url":null,"abstract":"The purpose of this article is to outline and articulate a philosophy of development that is rooted in, and derived from, the work of Samaritana Transformation Ministries, an evangelical ministry among female prostitutes in the Philippines. Its ideas and principles come from the struggles, joys, and lessons learned in that ministry. At the same time, this philosophy guides Samaritana’s ministry, for every action needs a framework, a philosophical underpinning, a motivating and driving force behind it, giving it energy, direction, and shape. This philosophy of development is dialectical. It is an attempt at a synthesis within the action-reflection-action dynamic, a conversation between contemplation and action.1 I hope to integrate here lessons learned from a ministry imbedded in transformational development work among marginalized women in the Philippines, and a philosophical framework for doing this ministry that has Biblical, theological, psychological, and cultural integrity. I also hope that this framework is dynamic, moving back and forth between action and reflection, with both sides of the dialectic informing one another, questioning one another, and enriching one another. As Parker Palmer would say, action and contemplation, or doing and being, cannot really be separated, but are a part of the same whole. What follows is a series of themes or principles that I think are crucial to the process of “transformational development.” Presented here at random are samplings of what I believe are the key elements of a ministry among wounded souls.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"80 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"122591309","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Prostitution is an issue of human development and human rights violation because it capitalizes on the vulnerability of women. A host of political, economic, socio-historical, and cultural factors reinforces its global existence and creates a negative impact on society, especially on women. Only a few government and non-government institutions focus on implementing reintegration programs, and their intervention strategies are not well-documented. Despite this dearth of information, however, there are remarkable stories of women’s transformation and successful reintegration. Amponin and Derks consider the psychosocial, economic, physical, and mental health of the women, their religious beliefs, gender-responsiveness, and depth of awareness of trafficking as critical factors for reintegration. Both recommend a holistic, community-based reintegration for prostituted/trafficked women. This is done through training and education that often resemble nonformal education(NFE) characteristics and methodologies. Like reintegration, NFE aims at achieving an individual’s economic, cognitive, psychological, political, and spiritual empowerment. In order to highlight various models for reintegrating prostituted women into society, there is, thus, a need to document both there integration journey of NGOs and the women. This study, therefore, aimed to describe the following: 1) the reintegration initiatives provided to women during and after their involvement in prostitution; 2) the knowledge, values, and skills learned by the women; 3) nonformal education methods in transmitting reintegration; 4) empowering strategies learned by the women that facilitated their decision to leave the flesh trade. Specifically, it aimed to 1) systematize approaches to reintegration initiatives provided by selected NGOs, 2) define the type of education embedded in reintegration, and 3) identify learning outcomes as experienced by the women.
{"title":"From the Margin to the Mainstream: Reintegration into Community Life of Prostituted Women through Non-formal Education","authors":"M. J. Dedace","doi":"10.13185/1934","DOIUrl":"https://doi.org/10.13185/1934","url":null,"abstract":"Prostitution is an issue of human development and human rights violation because it capitalizes on the vulnerability of women. A host of political, economic, socio-historical, and cultural factors reinforces its global existence and creates a negative impact on society, especially on women. Only a few government and non-government institutions focus on implementing reintegration programs, and their intervention strategies are not well-documented. Despite this dearth of information, however, there are remarkable stories of women’s transformation and successful reintegration. Amponin and Derks consider the psychosocial, economic, physical, and mental health of the women, their religious beliefs, gender-responsiveness, and depth of awareness of trafficking as critical factors for reintegration. Both recommend a holistic, community-based reintegration for prostituted/trafficked women. This is done through training and education that often resemble nonformal education(NFE) characteristics and methodologies. Like reintegration, NFE aims at achieving an individual’s economic, cognitive, psychological, political, and spiritual empowerment. In order to highlight various models for reintegrating prostituted women into society, there is, thus, a need to document both there integration journey of NGOs and the women. This study, therefore, aimed to describe the following: 1) the reintegration initiatives provided to women during and after their involvement in prostitution; 2) the knowledge, values, and skills learned by the women; 3) nonformal education methods in transmitting reintegration; 4) empowering strategies learned by the women that facilitated their decision to leave the flesh trade. Specifically, it aimed to 1) systematize approaches to reintegration initiatives provided by selected NGOs, 2) define the type of education embedded in reintegration, and 3) identify learning outcomes as experienced by the women.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"1 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"130926528","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Finding Hope in a Broken World: The Response of the Church to Human Trafficking","authors":"Abraham George","doi":"10.13185/1931","DOIUrl":"https://doi.org/10.13185/1931","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"132532608","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The sexual exploitation of women and girls in Southeast Asia continues to be the subject of much research and remains a central concern among NGOs and anti-trafficking organizations. As these concerns remain central, sexual violence against men and boys is often little understood or acknowledged. This study aims to provide a baseline of information of young men working in the male to male sex industry in Siem Reap, Cambodia. It serves to uncover some of the vulnerabilities of the young men working in this industry in order for NGOs and social service providers to understand them better. Structured interviews were conducted with 50 young men from numerous massage establishments within a 1-km radius of the Siem Reap town center. The vulnerabilities of these young men regarding a number of areas, including financial security, sexual history and health, violence, faith, and future plans, were assessed. This information was collected to determine the needs these young men may have and to provide initial data as a basis for understanding and future research. This study serves as one of the few attempts to understand the situation of young males in potentially sexually exploitative careers in Cambodia, and serves as a complement to a similar study conducted in Phnom Penh in 2011. This previous research focused exclusively on sexual exploitation within male to male massage parlors. The present study expands that sampling to males working in both male to male and mixed gender massage establishments (locations having both male and female masseurs catering to both male and female clients). This was done, in part, to provide a broader understanding of the situation of males working in potentially exploitative careers, as well as to provide a comparison of the potential vulnerabilities of men working in both types of establishments. A recent surge in nightclubs, gay bars, and internet chat rooms where young Cambodian men can be “picked up” for paid sex seems to indicate a surge in demand for male sexual service. The research team believes that the data in this study provide merely a glimpse of the “tip of the iceberg.” It is their hope that this data will serve to provide a clearer picture of the male sex industry and provoke numerous questions for future research.
{"title":"The Lingha Boys of Siem Reap: A Baseline Study of Sexually-Exploited Young Men in Siem Reap, Cambodia","authors":"Jarrett D. Davis, G. Miles","doi":"10.13185/1928","DOIUrl":"https://doi.org/10.13185/1928","url":null,"abstract":"The sexual exploitation of women and girls in Southeast Asia continues to be the subject of much research and remains a central concern among NGOs and anti-trafficking organizations. As these concerns remain central, sexual violence against men and boys is often little understood or acknowledged. This study aims to provide a baseline of information of young men working in the male to male sex industry in Siem Reap, Cambodia. It serves to uncover some of the vulnerabilities of the young men working in this industry in order for NGOs and social service providers to understand them better. Structured interviews were conducted with 50 young men from numerous massage establishments within a 1-km radius of the Siem Reap town center. The vulnerabilities of these young men regarding a number of areas, including financial security, sexual history and health, violence, faith, and future plans, were assessed. This information was collected to determine the needs these young men may have and to provide initial data as a basis for understanding and future research. This study serves as one of the few attempts to understand the situation of young males in potentially sexually exploitative careers in Cambodia, and serves as a complement to a similar study conducted in Phnom Penh in 2011. This previous research focused exclusively on sexual exploitation within male to male massage parlors. The present study expands that sampling to males working in both male to male and mixed gender massage establishments (locations having both male and female masseurs catering to both male and female clients). This was done, in part, to provide a broader understanding of the situation of males working in potentially exploitative careers, as well as to provide a comparison of the potential vulnerabilities of men working in both types of establishments. A recent surge in nightclubs, gay bars, and internet chat rooms where young Cambodian men can be “picked up” for paid sex seems to indicate a surge in demand for male sexual service. The research team believes that the data in this study provide merely a glimpse of the “tip of the iceberg.” It is their hope that this data will serve to provide a clearer picture of the male sex industry and provoke numerous questions for future research.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"63 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-06-18","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133472306","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
In English, “to discern” basically means “to detect something that is obscure or concealed.” It also means “to perceive or recognize as being different or distinct; distinguish.” Hence, in ordinary usage, “discernment” has to do with “keenness of insight and judgment.”
{"title":"Discernment of Spirits in the Bible","authors":"S. L. Bautista","doi":"10.13185/1990","DOIUrl":"https://doi.org/10.13185/1990","url":null,"abstract":"In English, “to discern” basically means “to detect something that is obscure or concealed.” It also means “to perceive or recognize as being different or distinct; distinguish.” Hence, in ordinary usage, “discernment” has to do with “keenness of insight and judgment.”","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"36 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"115790011","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The early chapters of the Book of Judith record the boast of “Nebuchadnezzar, king of the Assyrians … the Great King, the lord of the whole earth” (2:4–5), that he would “accomplish by [his] own hand” (2:12) the destruction and plunder of the lands of those who had refused to join in the war against [the unknown] King Arphaxad “in the great plain that is on the borders of Ragau” (1:5).
{"title":"But You are the God of the Lowly, Helper of the Oppressed: God in the Prayer of Judith (Jdt. 9:1–14)","authors":"M. Graham","doi":"10.13185/1988","DOIUrl":"https://doi.org/10.13185/1988","url":null,"abstract":"The early chapters of the Book of Judith record the boast of “Nebuchadnezzar, king of the Assyrians … the Great King, the lord of the whole earth” (2:4–5), that he would “accomplish by [his] own hand” (2:12) the destruction and plunder of the lands of those who had refused to join in the war against [the unknown] King Arphaxad “in the great plain that is on the borders of Ragau” (1:5).","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"133060261","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves; and he would not allow anyone to carry anything through the temple. He was teaching and saying, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. (Mk. 11:15–18)
{"title":"The Temple Controversy in Mark","authors":"S. J. Alvarez","doi":"10.13185/1991","DOIUrl":"https://doi.org/10.13185/1991","url":null,"abstract":"Then they came to Jerusalem. And he entered the temple and began to drive out those who were selling and those who were buying in the temple, and he overturned the tables of the money changers and the seats of those who sold doves; and he would not allow anyone to carry anything through the temple. He was teaching and saying, “Is it not written, ‘My house shall be called a house of prayer for all the nations’? But you have made it a den of robbers.” And when the chief priests and the scribes heard it, they kept looking for a way to kill him; for they were afraid of him, because the whole crowd was spellbound by his teaching. (Mk. 11:15–18)","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"2 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"123914252","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The Beguines (pronounced “bay-geens”) were women who initiated a radically new way of life for Christian women in the 12th century. Despite having no initiator or major leader, the movement caught fire and grew spontaneously in Low Countries.
{"title":"Beguines: The First Women's Movement in Christianity: A Time for a Return?","authors":"Carmen Mendez Valdes","doi":"10.13185/1987","DOIUrl":"https://doi.org/10.13185/1987","url":null,"abstract":"The Beguines (pronounced “bay-geens”) were women who initiated a radically new way of life for Christian women in the 12th century. Despite having no initiator or major leader, the movement caught fire and grew spontaneously in Low Countries.","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"33 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124065596","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
The gospel of Luke has been called a “gospel of the poor.” It contains more references to the poor than the other gospels and gives particular importance to concern for the poor. The inaugural preaching of Jesus in the synagogue at Nazareth in Lk. 4:16–30 introduces the ministry of Jesus as a fulfillment of the prophecy of Isaiah (Lk. 4:18–19; cf. Is. 61:1–2; 58:6). Jesus is the one anointed and sent by God to proclaim good news to the poor. This characterization of the ministry of Jesus is echoed in Lk. 7:22 (par Mt. 11:5) which gives Jesus’ reply to the question of the messengers of John the Baptist: “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.”
{"title":"Luke’s Good News to the Poor: Ambiguities and Challenges","authors":"R. M. A. B. Co","doi":"10.13185/1989","DOIUrl":"https://doi.org/10.13185/1989","url":null,"abstract":"The gospel of Luke has been called a “gospel of the poor.” It contains more references to the poor than the other gospels and gives particular importance to concern for the poor. The inaugural preaching of Jesus in the synagogue at Nazareth in Lk. 4:16–30 introduces the ministry of Jesus as a fulfillment of the prophecy of Isaiah (Lk. 4:18–19; cf. Is. 61:1–2; 58:6). Jesus is the one anointed and sent by God to proclaim good news to the poor. This characterization of the ministry of Jesus is echoed in Lk. 7:22 (par Mt. 11:5) which gives Jesus’ reply to the question of the messengers of John the Baptist: “Go and tell John what you have seen and heard: the blind regain their sight, the lame walk, lepers are cleansed, the deaf hear, the dead are raised, the poor have the good news proclaimed to them.”","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"83 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2014-01-31","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"124789302","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
{"title":"Jesus' Mother at the Foot of the Cross: A Narrative Reading of John 19:25–27","authors":"R.S.C.J. Mirasol C. Navidad","doi":"10.13185/LA2012.26105","DOIUrl":"https://doi.org/10.13185/LA2012.26105","url":null,"abstract":"","PeriodicalId":127392,"journal":{"name":"Landas: Journal of Loyola School of Theology","volume":"191 1","pages":"0"},"PeriodicalIF":0.0,"publicationDate":"2013-11-26","publicationTypes":"Journal Article","fieldsOfStudy":null,"isOpenAccess":false,"openAccessPdf":"","citationCount":null,"resultStr":null,"platform":"Semanticscholar","paperid":"114984523","PeriodicalName":null,"FirstCategoryId":null,"ListUrlMain":null,"RegionNum":0,"RegionCategory":"","ArticlePicture":[],"TitleCN":null,"AbstractTextCN":null,"PMCID":"","EPubDate":null,"PubModel":null,"JCR":null,"JCRName":null,"Score":null,"Total":0}
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