Reaching the world for Christ through Internet evangelism and cybermissions

Updated information as of February 2009:

[A] China had 298 million Internet users by the end of 2008, more than any country in the world, and among which 270 million surf the Web via broadband access. It had a 41.9 percent growth in Internet usage compared to the previous year.

[B] Google is backing a project called 03B which aims to give three billion people from Asia, Africa and the Middle East broadband Internet access by 2010. Together with Liberty Global and HSBC, Google is investing $750 million in 16 low-earth orbit satellites that will link with ground stations such as cell towers or WiMax stations and provide high-speed networking cable connection.

[C] The number of global broadband households will near 440 million by 2010 and top 1.2 billion by 2030. With such infrastructure in place, the opportunity for broadband-enabled services - especially video - will grow dramatically.

[D] Six in ten people around the world now have cell phone subscriptions, for an estimated 4.1 billion subscriptions globally, compared with about 1 billion in 2002. Thirty nine percent of Chinese Internet users adopt cell phones to surf the Web. Students are the main strength of mobile Internet users: 43.5 percent of them use their cell phones to read online news, download music, check email and perform a variety of other tasks.

[E] As of May 2008, according to Technorati (a popular blog search engine) there are more than 112.8 million blogs.

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We live in an increasingly wired world. More than a billion people now use the Internet on a daily basis for education, home and business purposes. Consider the following statistics and facts:

[1] In a recent study, Yahoo! and consumer information group Nielsen revealed that there are now 20 million Filipino users of the Internet. The majority of Filipino Internet users range in ages from 10 to 29. For more information, please surf to my post How the Internet is impacting Filipino society.

[2] China had 298 million Internet users by the end of 2008, more than any country in the world.

[3] According to Internet World Stats, as of September 2007, Asia has 459 million Internet users out of a total population of 3.7 billion. Africa, on the other hand, with a total population of 933 million, has some 44 million Internet users.

Internet World Stats provides the following figures of Internet users in the following Asian countries: Afghanistan - 535,000; Armenia - 172,800; Azerbaijan - 829,100; Bangladesh - 450,000; Bhutan- 30,000; Brunei Darussalam - 165,600; Cambodia - 44,000; East Timor - 1,000; Georgia - 332,000; Hong Kong - 4,878,713; India - 60,000,000; Indonesia - 20,000,000; Japan - 87,540,000; Kazakhstan - 1,247,000; South Korea - 34,120,000; Kyrgyzstan - 298,100; Laos - 25,000; Macau - 201,000; Malaysia - 14,904,000; Maldives - 20,100; Mongolia - 268,300; Myanmar - 300,000; Nepal - 249,400; Pakistan - 12,000,000; Singapore - 2,421,800; Sri Lanka - 428,000; Taiwan - 14,500,000; Tajikistan - 19,500; Thailand - 8,465,800; Turkmenistan - 64,800; Uzbekistan - 1,745,000; Vietnam -17,220,812

Internet World Stats provides the following figures of Internet users in the following African countries: Algeria - 2,460,000; Angola - 172,000; Benin - 700,000; Botswana - 60,000; Burkina Faso - 80,600; Burundi - 60,000; Cameroon - 370,000; Cape Verde - 29,000; Central African Rep. - 13,000; Chad - 60,000; Comoros - 21,000; Congo - 70,000; Congo, Dem. Rep. - 180,000; Cote d'Ivoire - 300,000; Djibouti - 11,000; Egypt - 6,000,000; Equatorial Guinea - 8,000; Eritrea - 100,000; Ethiopia - 164,000; Gabon - 81,000; Gambia - 58,000; Ghana - 609,800; Guinea - 50,000; Guinea-Bissau - 37,000; Kenya - 2,770,300; Lesotho - 51,500; Liberia - 1,000; Libya - 232,000; Madagascar - 110,000; Malawi - 59,700; Mali - 70,000; Mauritania - 100,000; Mauritius - 300,000; Morocco - 6,100,000; Mozambique - 178,000; Namibia - 80,600; Niger - 40,000; Nigeria - 8,000,000; Reunion (FR) - 220,000; Rwanda - 65,000; Saint Helena (UK) - 1,000; Sao Tome & Principe - 23,000; Senegal - 650,000; Seychelles - 29,000; Sierra Leone - 10,000; Somalia - 94,000; South Africa - 5,100,000; Sudan - 3,500,000; Swaziland - 41,600 Tanzania - 384,300; Togo - 320,000; Tunisia - 1,294,900; Uganda - 750,000; Zambia - 500,000; Zimbabwe - 1,220,000.

[4] Africa Online, a company based in Nairobi, Kenya is putting up Internet cafes all across that continent.

[5] South Korea, with an Internet user population of 34 million, now has 80% of homes with broadband connection.

[6] According to Andrew Careaga, pioneer e-vangelist, it took radio 38 years to reach 50 million users. Television hit the 50 million mark in 13 years while computers reached that many users in 16 years. But the Internet reached 50 million users in just 4 years.

[7] The first batch (some 250,000 units) of the $100 XO laptop is expected to be delivered to children in developing countries in October 2007. Various governments have ordered this Linux-powered laptop which has been designed to withstand high temperatures and moisture like in Libya, Peru, Brazil, Mexico, Uruguay and Nigeria, can be recharged by foot-pump, pull-cord, or solar power, has built-in wireless Internet, and is equipped with a sunlight readable display. One Laptop Per Child (OLPC) is a non-profit organization committed to providing educational opportunity, in the form of low cost laptops, to children worldwide.

[8] YouTube, the immensely popular publish your own video Internet service, reached more than ten million members in Japan in just 14 months. Of the total 70 million blogs in the world today, the largest language grouping is Japanese, with 37%. English is in second place, with Chinese third. (From Web Evangelism Bulletin, August 2007) Japan, with its highly-wired, tech-loving 127 million population has been described as one of the “major modern mission misses.” Please read "Japan and web evangelism: A missed mission opportunity."

[9] Facebook to the rescue: Please read “Coins flow in to help Indonesian Facebook Mum” by Alvin Darlanika Soedarjo of Agence France-Presse to learn how the Internet mobilized thousands of Indonesians in support of Prita, a 32-year old mother of two, who was convicted of defaming a hospital through her e-mail. The AFP story narrates how ordinary Indonesians collected a truckload of coins to help pay Prita’s fine of 204 million rupiah (about US $21,000). The coins as of the latest count weigh more than six tons.

[10] According to John Edmiston's website www.cybermissions.org, “religion seekers” are a major Internet phenomenon with 40% of Internet users regularly searching for religious information online. That is 400 million people seeking religious information.

What is cybermissions?

Cybermissions, as Edmiston defines it in his website, is the “intentional front-line use of computers and the Internet as tools for fulfilling the Great Commission, cross-cultural evangelism, discipleship, church-planting and training.” It includes websites, blogs, Flash movies, chat rooms, podcasts, Internet radio, e-mail, etc. Edmiston presents eye-opening statistics on the 43 nations where cybermissions could be the main missions strategy. His website has a Powerpoint presentation on the concept, opportunities and strategic use of cybermissions.

Videos and Powerpoint on Internet evangelism and cybermissions

In 2005, Liberty University (founded by the late Rev. Jerry Falwell) in Lynchburg, Virginia, USA hosted the “Internet Evangelism for the 21st Century” conference. The seminars by various Internet evangelism practitioners are available for viewing at http://ie-21stcentury.com/ as Google videos. The presentations can also be downloaded as an e-book (PDF format, 6 MB file size). Some of the topics tackled during the conference were: How is Evangelism Changing in the 21st Century? Communicating Christ Effectively to Secular Audiences; A Complete Internet Evangelism Strategy; Evangelistic Sites and Follow-up Systems; Internet Evangelism and the Third World; Podcasting and Internet Evangelism; New Media Technology and Trends for the Future; and Reaching the Connected Generation with Blogging.

Some of the web evangelism seminars from the Web Ministry conference held last September are now available to watch online (video and Powerpoint; best viewed in Internet Explorer). The seminar topics are:

• Evangelism and Mentoring: Building Relationships That Change Lives, by Karen Schenk, Truth Media
• The Power of Personal Testimony, by John Sorensen, Evangelism Explosion
• Reaching Your Community Through A Church Website, by Brent Purves and Cam Hall
• The Edges Of Cyberspace by John Edmiston, Antioch Internet Bible International
• Rethinking Internet Evangelism And Online Ministry by Robby Richardson, Gospel Communications, International
• Evangelism In SecondLife, by Debra Brown, Brown Governance
  
  

Understanding the nature of the Web as a communication medium (from Internet Evangelism Day)

It is vital to understand the nature of the Web as a communication medium, otherwise we can’t use it effectively:

[1] The web is not a ‘linear medium’, offering a sequential block of information or entertainment in the way that novels, videos or tracts do. It is ‘non-linear’, containing multiple blocks of material not linked together in a fixed order.

[2] Neither is the Web a ‘push medium’. Radio, TV, literature distribution or billboard advertising are largely ‘push mediums’ – that is, they send out a single indiscriminate broadcast message to anyone within range. The Web however is a ‘pull medium’. People only visit a web page if it draws them in because of something that interests them. The user is in complete control. A website therefore has no automatic audience. There is no magical ‘trickle-down’ effect whereby Christian websites will somehow be seen by non-Christians who have no wish to visit them.

[3] ‘Broadcast media’ (radio, TV, newspapers) are not really interactive, except perhaps for phone-ins or letters to the editor. The Web offers instant feedback, interaction and relationship-building. More than any other medium, it enables conversation, networking and relationships. Because the gospel flows most effectively through non-confrontational accepting relationships, two-way conversation and non-preachy open discussion, the Web fits very closely with evangelism.

[4] Do not think of the Web as ‘tracts on a screen’, or a static brochure. For many years, Christian radio suffered because it was often ‘church services on the radio’ – hymns, prayers and sermons. By trying to transfer one form of proclamation (a face-to-face Christian meeting) to the very different medium of radio, effectiveness and potential audience were reduced.

[5] It is also very important to understand the process by which people come to faith, online or offline (Gray Matrix).

If you want to know more about online evangelism, please surf over to Internet Evangelism Day for its well-written and valuable guide to web outreach. An introduction to the nature of the World Wide Web as a medium can be found in the portion entitled “Push or Pull.” The crux of the guide is “Web strategy to reach millions” while the article “Chat room, Instant Messaging, e-mail witness” discusses ways by which these technology can be used for online evangelism. You can also download a PDF handout on digital evangelism. Please read also Rusty Wright’s article “Could God use you in Internet Evangelism?”

The use of bridge strategies

Both Internet Evangelism Day and John Edmiston emphasize the use of bridge strategies, that is, identified needs around which website ministries can be created. My Family Matters website uses free legal information on the Family Code of the Philippines as its bridge strategy.

How effective are online evangelism and cybermissions?

The North American Mission Board, recognizing the impact of the Internet, appointed Siam Rogers in May 2000 as its first ever missionary to the Intenet. His website is http://www.accessjesus.org/.

Edmiston in his Powerpoint presentation cites the impact and success of the Internet ministry of Campus Crusade for Christ – Canada. He says,

TruthMedia (a ministry of Campus Crusade for Christ - Canada) evangelistic websites receive 750,000 visitors each month. It is a ministry that's dedicated to help people come to know God in a personal way through the medium of the Internet and then helping them grow in their faith through discipleship sites. Its goal is to impact people around the world by using the medium and tools of the Internet. Truth Media has 450 volunteers doing the writing, evangelism and discipleship outreach.

In an average month the website has about 750,000 people who visit the related sites, of those approximately 1,400 people will indicate that they received Christ or have made some kind of significant spiritual decision like rededicating their lives to Christ.

TruthMedia's Women Today Magazine also has a Chinese language version with the millions of Chinese women as its target audience. An Arabic version of the website, meant for women in the Middle East, is also in the works.

Edmiston clarifies that cybermissions are not meant to replace or compete with traditional missions but to work hand in hand, synergistically with each other.

Mobile phone evangelism

Six in ten people around the world now have cell phone subscriptions, for an estimated 4.1 billion subscriptions globally, compared with about 1 billion in 2002.80% of the world's population live in an area where they can use mobile phones. One billion new camera phones were shipped in 2008.

Thirty nine percent of Chinese Internet users adopt cell phones to surf the Web. Students are the main strength of mobile Internet users: 43.5 percent of them use their cell phones to read online news, download music, check email and perform a variety of other tasks.

In Japan and several other countries, more people access the Web through mobile devices than fixed personal computers, whose usage and sales are declining. In recent years the cellphone industry has seen surging growth in outskirts of China and India, helped by constantly falling phone and call prices, with cellphone vendors already eyeing inroads into Africa's countryside to keep up the growth. (From Web Evangelism Bulletin quoting from Reuters / Helsinki)

There are many innovative ways to use mobiles, as a Nonprofit Technology Network article explains. The video below shows how people from around the world are using mobile phone technology for social change.



A November 4, 2009 Reuters news story “Cheap mobile calls help more young couples elope” by Abdi Sheikh relates how mobile phones are changing Somali society.

Somali courtship was different in Hassan Aden’s day. When he was a teenager, you gave the girl’s parents 11 camels and an AK-47 assault rifle as bride price and then waited respectfully.

Now, the 55-year-old said, a mobile phone service that seems to be the only thing working in the failed Horn of Africa state is helping drive a rise in elopements, pregnancies out of marriage and a steady erosion of Somalia’s conservative values.

“The youth of today enjoy modern technology, fast transportation and free-of-charge marriages,” Aden, a store owner, told Reuters at a coffee shop in the capital Mogadishu.

“Today, even reasonable boys pay just $50 bride price and a copy of the holy Koran after making the girl pregnant or seeing her secretly for months.”

In a drought-ravaged land where rebels are trying to topple a fragile government, gun battles break out almost daily and nearly 20,000 civilians have been killed since the start of 2007, cheap mobile communications are one happy diversion.

The entrepreneurial spirit of Somalis, born out of two decades of anarchy, as well as an absence of taxes, have helped domestic mobile companies thrive despite the chaos.

Many older residents say the prevalence of handsets and such cheap tariffs -- among the lowest in the world -- is making the lives of youngsters unrecognizable. A month of local calls costs about $10. International calls can go for $0.30 a minute.

The cheap calls and extended mobile network in the Horn of Africa nation make it easier for Somalis to get in touch with willing partners and arrange quick assignations. (Read the complete article)

Some of these could have specific potential for evangelism, including the use of Bluetooth. There is huge evangelistic potential for these devices, including video clips, Short Code text response numbers, and the mobile web (from Web Evangelism Newsletter, August 2007). Portable electronic book readers such as Amazon’s ‘Kindle’ are enabling people to store a library of books to read anywhere. This creates the opportunity to distribute free Christian books, Bibles or interactive presentations.

Flash movies

These are created either in the Macromedia Flash program or in Swish Max, and can be effectively used for Internet evangelism, Bible teaching and cybermissions. We are very familiar with the printed Gospel tracts distributed during visitation or saturation drives. Through Flash, we now have the Internet versions of these tracts known as "digitracts" or "e-tracts" (see for example the very familiar Roman Road). You can view the digitracts online, e-mail them to other people, download them to your computer or embed them in your own web pages to share with visitors.

Other good examples of Flash movies used in evangelism are: [1] The Kristo by the North American Mission Board; and [2] Father's Love Letter, an eight minute preview of the 25-minute video created by Barry Adams and which has been viewed by millions of people.

E-mail evangelism with Taiwanese students

ASSIST Ministries, founded by Dan Gooding and based in Garden Grove, California, has been running various pen pal programs for 13 years with people all over the former Soviet Union and China, and now is focusing on Taiwan. The e-mail program is called “Bridge of Friendship Taiwan”.

Wooding calls the aim of this e-mail project as 'Love Tucked Inside An E-Mail message.' He explains that the idea is “to establish a friendship with people (primarily students) from Taiwan who read and speak English and, as part of that relationship, be able to share their faith with them and also learn about their life and beliefs.” Wooding adds, “This is a wonderful opportunity for American Christians from all ethnic backgrounds, to become missionaries to Asia without leaving home.”

Blog: simplified form of a website

Internet Evangelism Day also talks about the possibilities of blogs. A blog is an easy to use form of a website, capable of posting pictures and text. As of May 2008, according to Technorati (a popular blog search engine) there are more than 112.8 million blogs. If you know how to use MS Word, you can create a blog in minutes. You can use a blog for posting pictures and articles of your church events, announcements, etc. Through a blog, you can keep your sending church and supporting groups and individuals informed about what’s happening to your ministry.

My blogs are "Legal Updates" at http://www.famli.blogspot.com/ (discussion of current issues affecting the Filipino family); "Salt and Light" at http://www.-salt-and-light-.blogspot.com/ (articles on marriage, family and relationships); "Campus Connection" at http://www.campusconnection.blogspot.com/ (youth-oriented articles, including articles on photography); and "Families of Faith" at http://www.families-of-faith.blogspot.com/. I created these blogs through Blogger.com, Google's free blog-creation tool. Just type "blogger.com" at the Internet address box and you will be guided through three easy steps, and in minutes, you can have your own blog (see the YouTube video below).

How serious can blogging be? According to a Christianity Today article by Ted Olsen, Mark D. Roberts, one of the most prominent "pastor bloggers," announced that he was leaving his pulpit at Irvine, California, Presbyterian Church to become senior director at the Laity Lodge retreat in Texas and concentrate on his blogging. "My blog now becomes a part of my primary work," Roberts told his congregation.

To learn more about how to create a blog for your church or ministry, please view the YouTube video below.
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Free websites from Google Sites

Google Sites makes it easy for anyone to create and manage simple, secure group websites. Getting started is easy, and there are a number of helpful templates. More than just a visual theme, site templates can include site structure and navigation, custom page templates, embedded gadgets, and more. Google Sites is powerful enough for a company intranet, yet simple enough for a family website.

Help the victims of Typhoons Ondoy and Pepeng in the Philippines

(The 2:54 mark of this YouTube video shows the damage done to UERM, a medical school very near BBC Sta. Mesa, and the dramatic rescue of a female doctor being swept away by the flood.)

You can help the victims of last week’s Typhoon Ondoy and Typhoon Pepeng (still devastating northern Philippines) through the Philippine National Red Cross.

Sermons on suffering, calamity, pain, revival and God’s gracious and merciful sovereignty (Be like the Bereans! Acts 17:11)

Habakkuk 3:2-19

O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy.

He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting.

I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble.

Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses and thy chariots of salvation?

Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers.

The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high.

The sun and moon stood still in their habitation: at the light of thine arrows they went, and at the shining of thy glittering spear.

Thou didst march through the land in indignation, thou didst thresh the heathen in anger.

Thou didst walk through the sea with thine horses, through the heap of great waters.

Although the fig tree shall not blossom, neither shall fruit be in the vines; the labour of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls:

Yet I will rejoice in the LORD, I will joy in the God of my salvation.

The LORD God is my strength, and he will make my feet like hinds’ feet, and he will make me to walk upon mine high places.

[1] The Arrows of the Almighty, by Lehman Strauss, Litt.D., F.R.G.S. (also available in Indonesian)

[2] Living in Light of God's Providence, by Philip G Layton, Gold Country Baptist Church

[3] When All Hell Breaks Loose, by Michael Stark, New Beginnings Baptist Church

[4] Job-Suffering and Sovereignty Part 1, by Keith Crosby

[5] Job: Pain & Faith, by Noel Sterne

[6] Sermons by David Harp

• Trust God anyway - sermon from Job
• When will God bring Revival?

[7] Evidence of Revival, Jonah 3:4-10, by Jim McCullen

[8] A Revival of the Word, 2 Chronicles 34:22-32, by Ronald E. George Jr. at the Sand Fork Baptist Church

20th Fundamental Bible Conference and 1st International Partnership Ministries Far East Regional Conference

Dates and venue: October 27-30, 6 to 9:30 PM; Integrated Bar of the Philippines Bldg, no. 15 Julia Vargas Avenue, Pasig City

Keynote speakers, Dr. Kevin Callahan (IPM President) and Dr. Tom Wolfe (IPM Director of Education)

Conference Chairman: Ptr. Roberto-Jose Livioco, DD, Foundation Baptist Church (Pasig City)

One time registration fee of 150 pesos; Christian literature and CDs for all registered delegates.

For more information, please contact 514-8340 and 829-4474.

Child spanking soon outlawed in RP? Is spanking a Biblically-endorsed way of discipline?

(Note: Jump to the sections “Is spanking a Biblically-endorsed way of discipline?” and “Practical considerations: spanking in church-based schools”)

Article 45 of Presidential Decree No. 603 “The Child and Youth Welfare Code” states that parents have the right to discipline the child as may be necessary for the formation of his good character, and may therefore require from him obedience to just and reasonable rules, suggestions and admonitions.” This right to discipline includes corporal punishment which is moderate in degree.

However, House Bill 6699 “The Anti-Corporal Punishment Act of 2009”, principally authored by Tarlac Rep. Monica Prieto-Teodoro (wife of Defense Secretary Gilberto Teodoro) intends to prohibit the use of physical force to reprimand children, and deems as illegal verbal assaults and placing children in degrading or humiliating situation to correct their behavior.

HB 6699 also covers corporal punishments in schools, institutions, youth detention centers, and the workplace. Penalties range from one month to six months imprisonment, or suspension of parental authority over the children. The bill is co-authored by 56 other representatives and is expected to be approved by Congress before the year ends.

HB 6699 identifies forms of corporal punishments as:

1. Use of physical force (hitting any part of the body, pinching, twisting joints, pulling of ears or hair, shaving of hair, dragging or throwing a child, or cutting or piercing the skin)
2. Forcing a child to perform physically painful or damaging act (holding weights with arms stretched, kneeling on stones, salt, or pebbles or squatting)
3. Deliberate neglect of a child’s physical needs (starving a child if he doesn’t want to eat vegetables)
4. Use of external substance to punish a child (putting hot pepper in the mouth when he curses, placing him in a container of water, or exposing him to smoke)
5. Use of hazardous tasks and punishments (sweeping in the rain or under the heat of the sun)
6. Confinement (being shut in a confined space, tied-up, or forced to remain in one place for an extended period of time)
7. Verbal assaults, threats, or intimidation

Rationale for the law

Rep. Prieto-Teodoro explained that although laws trying to protect children from violence are already in place, some of their provisions are unclear: “The present laws lack the explicit prohibition on the use of corporal punishment, especially in the home and family setting, except for children in conflict with the law and children in detention who are now adequately given protection and more humane treatment under the Juvenile Justice and Welfare Act”.

Statistics on child abuse

[1] Many of the children who experience verbal abuse show anxiety, lack of concentration, thoughts of rejection, and low self-esteem among others, according to a 2006 study, “Parental Verbal Abuse: Culture-Specific Coping Behavior of College Students in the Philippines.”

[2] A 2005 study by Save the Children showed that 85 percent of the children interviewed in cities of Caloocan and Cebu were being punished in the home, with spanking as the most common. Eighty-two percent said they were hit on different parts of the body.

[3] A recent data of Plan Philippines showed that 500 to 800 child abuses each year are committed by teachers.

[4] For more facts and statistics on child abuse, please surf to “Child Protection in the Philippines, Philippine Resource Network”. Though unofficial, this is the first website that features organizations in the Philippines, both state-run and non-governmental, that work on the issue of child protection. This is a project supported by the Arci Cultura E Sviluppo, Save the Children (UK) Philippines, and UNICEF Manila with the participation of 8 more organizations. This undertaking aims to present to the world the situation of abused children and the roles of these organizations in addressing the issues through the World Wide Web.

Proposed penalties under HB 6699

With the proposed Anti-Corporal Punishment Act, children or concerned individuals may directly file complaints with their barangays, police stations, or local offices of the Department of Social Welfare and Development.

Authorities are expected to file a case in the regional trial court, or if not conduct an investigation within 8 hours from the time they receive the complaint.

Violators may face a month of imprisonment or suspension of their parental authority over the children, depending on the penalties provided by existing laws to protect children. If the penalty is just a month of imprisonment, the court prosecutor may just order the offender to attend seminars on children’s rights, positive and non-violent discipline, and anger management. Six months of imprisonment await those who will be found guilty of offenses under HB 6699 that are not covered by laws like the Special Protection of Children Against Child Abuse, Exploitation, and Discrimination Act (Republic Act 7610) and Anti-Violence Against Women and Children Act (RA 9262).

Positive discipline: a proposed alternative to spanking

Child rights advocates say that, instead of spanking, parents and other individuals responsible with a child should practice positive discipline. Wilma Banaga of Plan Philippines said “positive discipline” involves:

• Identifying the values and life skills that they want the child to adopt.
• Expressing affection and support (a hug, a pat on the back, or appreciating their accomplishments), but at the same time giving clear guidelines for their behavior.
• Understanding how children think and feel.
• Discussing the problem with the child and identify effective approaches to solve it.
• Listening carefully and helping children learn the use of words to express their feelings.
• Giving children quality time.
• Becoming a good example on how to react when faced by undesirable situations.

The Child Rights Information Network provides a 2.1 MB, 356 pages long PDF download from Dr. Joan E. Durant on what positive discipline is all about. CRN also provides “A to Z of child rights” available in English, Arabic, Spanish, French and Russian.

United Nations Convention on the Rights of the Child

The UN Convention on the Rights of the Child, often referred to as CRC or UNCRC, is an international convention setting out the civil, political, economic, social and cultural rights of children. Nations that ratify this international convention are bound to it by international law. Compliance is monitored by the United Nations Committee on the Rights of the Child which is composed of members from countries around the world. Once a year, the Committee submits a report to the Third Committee of the United Nations General Assembly, which also hears a statement from the CRC Chair, and the Assembly adopts a Resolution on the Rights of the Child. (from Wikipedia)

The United Nations Committee on the Rights of the Child defined corporal (from the root word corpus, referring to body) as any punishment in which physical force is used and intended to cause some degree of pain or discomfort, however light. However, other forms of punishment may also be considered corporal punishment even if they re not physical in nature. They are word and actions that belittle, humiliate, denigrate, threaten, scare or ridicule the child.

The UNICEF website provides photo essay on the “Rights of the Child” (Part I and Part 2). It also provides a helpful article “Definition of key terms” and a PDF download of children’s rights.

Is spanking a Biblically-endorsed way of discipline?

The following points must be clearly established and emphasized:

[1] I am strongly opposed to violence or abuse against children. Fundamentalist and evangelical Christian parents who do believe in spanking would also affirm that they are opposed to violence or abuse against children.

[2] “Spanking” understood and implemented correctly is a form of loving discipline that the Bible endorses.

Dr. James Dobson of “Focus on the Family” has ably and eloquently articulated the bases for spanking as a form of loving discipline in his books “The New Dare to Discipline” (read a sample chapter) and “The New Strong-Willed Child” (read a sample chapter).

Dobson’s three concepts on Biblical discipline are:

(1) The authority of parents is endorsed;

(2) Discipline is in the best interest of children;

(3) Discipline must not be harsh and destructive to the child’s spirit.

In his printable article titled “Approaches to Discipline”, Dobson discusses issues such as Does Spanking Work for All Kids?; To Spank or Not to Spank; When Kids Run You Over; Handling Disrespect; and Behavior and Consequences.

Related issues which Dobson discusses in his website are:

• Effective Biblical Discipline
• Why Kids Misbehave
• The Strong-Willed Child
• What is the most common error made by parents in disciplining their children?
• Should I discipline my child for every little thing he does wrong?
• How do you discipline a difficult teen?
• At what age should discipline begin?
• Should parents with abusive tendencies avoid corporal punishment?
• What specific Scripture verses do you base your views of discipline on?
• Is it healthy to spank a child?

Practical considerations; spanking in church-based schools

[1] What should our stand be towards HB 6699? While we believe in spanking as a Biblical form of discipline, fundamentalist and evangelical Christians must also take a strong stand opposing violence and abuse against children.

Instead of a complete repeal, Article 45 of Presidential Decree No. 603 “The Child and Youth Welfare Code” allowing corporal punishments as long as these are “just and reasonable” and “moderate in degree” must be clarified or fine tuned instead.

[2] Churches, numbering perhaps in the hundreds, have established schools based on the School of Tomorrow program. As I have been told by several school administrators, part of the SOT’s requirements is that parents must sign a document allowing teachers to spank misbehaving children. On the contrary, someone who claimed to be an SOT consultant told me that such is not a requirement of the SOT and that it is up to the schools to ask parents to allow the spanking of their children by the teachers.

(As you can read, my information on this matter is second hand. I would appreciate any correction from the SOT, school administrators and the parents.)

In the legal seminars I have given for churches and groups of pastors, people have always raised the issue of this alleged SOT requirement. I have always replied by pointing out Article 233 of the Family Code (take note especially of the second paragraph) which states:

The person exercising substitute parental authority shall have the same authority over the person of the child as the parents.

In no case shall the school administrator, teacher or individual engaged in child care exercising special parental authority inflict corporal punishment upon the child.

(emphasis by boldfacing supplied)

The phrase “in no case” means that even with the SOT document signed by the parents, teachers are not allowed to spank the students. I have always said that if the students needed to be spanked, the school administrators should call the parents who will do the spanking themselves.

[3] Have the provisions of the Family Code on parental authority, specifically Articles 209 to 233, already repealed Article 45 of Presidential Decree No. 603 “The Child and Youth Welfare Code”? These articles do not mention anything about the right of parents to discipline their children as PD 603 provides. Large portions of PD 603 have been repealed or modified by the Family Code of the Philippines and numerous other laws. In our legal system, however, implied repeals are frowned upon and therefore, it can be argued that Article 45 of Presidential Decree No. 603 is still good law.

Forming a theology of music; should Baptist churches sing “Majesty”?

Music - contemporary versus traditional, praise and worship versus hymns and Gospel songs - has become a very divisive issue. Two significant things we should not forget though:

[1] There isn’t a single reference to music in Luke’s account of what happened during Pentecost in Acts chapter 2.

[2] Colossians 3:16 emphasizes the teaching or didactic function of music: “Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms and hymns and spiritual songs, singing with grace in your hearts to the Lord.”

Pastors must retake responsibility for doctrinal content of music

Seldom do we find pastors who are good in music (singing, conducting or playing any instrument). Thus, pastors often leave the choice of music to the choir director or the song leader. As the 1996 Cambridge Declaration of the Alliance of Confessing Evangelicals observed, “Pastors have neglected their rightful oversight of worship, including the doctrinal content of the music.” Leonard Payton in “How Shall We Sing to God?” mentioned below says that “pastors must retake ecclesiastical authority over the music and over every word sung in corporate worship and in small groups.”

Some resources that can help you in developing your church’s theology of music are the following:

[1] Building a Christian Philosophy of Music, from Free Sunday School Lessons (Baptist/Reformed), with a critique of “many serious weaknesses” of Contemporary Christian Music:

Some guiding principles that should shape congregational singing and hymnody:

1. Theo-centricity (God-centered): songs that focus on the character of God, such as “Immortal, Invisible” or “Holy, Holy, Holy”

2. Gospel-centricity: songs that focus on the person and work of Jesus, such as “Jesus, What a Friend for Sinners!” or “Oh the Deep, Deep Love of Jesus”

3. Theologically accurate: songs that convey the truths of the Scripture accurately and clearly, such as “When I Survey the Wondrous Cross” or “And Can it Be?”

4. Simplicity (ease of singing): songs that are easy to understand and memorize, such as “Amazing Grace” or “The Old Rugged Cross”

5. Beauty: songs that use imaginative and compelling poetry, such as the lyrics from Isaac Watts, “Am I a Soldier of the Cross?” – “Must I be carried to the skies, on flow’ry beds of ease, while others fought to win the prize, and sailed through bloody seas?”

6. Musical excellence: substantial tunes of majesty and nobility, such as “Austrian Hymn” (Glorious Things) by Haydn, “Ode to Joy” by Beethoven, “Aurelia” (“The Church’s One Foundation”) by Samuel Wesley

[2] “How Shall We Sing to God? Recovering the authority of Scripture in worship music” by Leonard Payton, from The Coming Evangelical Crisis by John H. Armstrong (Moody press, 1996):

The lyrics in many of the praise choruses often contradict Scripture. Consider the chorus “Highest Place” directly associated with Philippians 2:9: “Therefore God exalted Him to the highest place and gave him the name that is above every name.” (NIV)

We place you on the highest place,
For You are the great High Priest;
We place You high above all else,
And we come to You and worship
At your feet.”

The trouble is that these lyrics indicate it is Christians – not God – who exalt Jesus to the highest place, directly contradicting the Scripture on which the song is based.

[3] “Enjoy Your Worship” (free PDF download), from the book “O Worship The King” by John Macarthur, Joni Eareckson Tada, Robert and Bobbi Wolgemuth, (Wheaton, IL, Crossway, 2000):

Praise choruses are meant to be sung as simple personal expressions of worship, whereas hymns are usually corporate expressions of worship with an emphasis on some doctrinal truth. A hymn usually has several stanzas, each of which builds on or expands the theme introduced in the first stanza. By contrast, a praise chorus is usually much shorter, with one or two verses, and most of these choruses make liberal use of repetition in order to prolong the focus on a single idea or expression of praise.

Few modern praise choruses teach or admonish. Instead, most are written to stir the feelings only. They are too often sung like a mystical mantra—with the deliberate purpose of putting the intellect into a passive state while the worshiper musters as much emotion as possible.

There is certainly nothing wrong with the simple, straightforward personal praise that characterizes the best of today’s praise choruses. Neither is there anything wrong with the evangelistic and testimonial thrust of yesterday’s gospel songs. But it is a profound tragedy that in some circles, only contemporary choruses are sung. Other congregations limit their repertoire to hundred-year-old gospel songs. Meanwhile, a large and rich body of classic Christian hymnody is in danger of being utterly lost out of sheer neglect.

Obviously, then, neither the antiquity nor the popularity of a gospel song is a good measure of its worthiness. And the fact that a gospel song is “old fashioned” is quite clearly no guarantee that it is suited for edifying the church. When it comes to church music, older is not necessarily better.

In fact, these same “old fashioned” gospel songs that are so often extolled by critics of modern church music are actually what paved the way for the very tendencies those critics sometimes rightly decry. In particular, the lack of substance in so much of today’s music is the predictable fruit of the wholesale shift away from hymns to gospel songs, which began sometime in the late nineteenth century.

[4] “The Music of Worship, Pleasing God or Pleasing Ourselves?” by Becky Maceda, FaithWalk Vol. 3 No. 1:

To evaluate worship biblically is to be willing to step back from our own preferences and experiences and ask, “What pleases God in worship?” We know that not all worship and music please Him (see Ex. 32:4-6). We therefore need to examine three aspects of worship music if we are to bring it in line with Scripture: 1) the words that we sing. 2) the melodies of the words we sing, and 3) the instruments we use to accompany the singing.

True worship is faithful to the doctrine of God as revealed in Scripture. Even the most well-intentioned believer may unwittingly end up in idolatry--worshiping a god he has fashioned in his own image.

Kim Riddlebarger argues: “This is not to say that worship is not to be emotional or that one is not to experience God during worship, but worship must be based on a correct knowledge of God, not an ecstatic experience of God. Worship has a doctrinal, and not experiential, context. This intellectual priority in worship is also seen in the prohibitions against idolatry.”

We need to be careful then of such lyrics as these:

I just want to be where You are
Dwelling daily in your presence
Take me to the place where you are
I just want to be with You.

Is God omnipresent? It is not clear from the words of this song, specifically the third line, even when the entire song is considered.

[5] “Music and the Worship of the Living God” by Dan G. MacCartney, Adjunct Professor of New Testament, Westminster Theological Seminary (discussion of the principles of correspondence, holiness, regulative, holistic and excellence):

The worship of God, and thus, also the music of worship, should correspond to God’s character. How we worship should reflect the kind of God He is.

[6] “Reformation in Doctrine, Worship, and Life” by James Montgomery Boice (Reformed theologian and pastor of Tenth Presbyterian Church in Philadelphia from 1968 until his death; former chairman of the International Council on Biblical Inerrancy for over ten years; founding member of the Alliance of Confessing Evangelicals):

Whereas the old hymns expressed the theology of the church in profound and perceptive ways with winsome, memorable language, today’s songs reflect a shallow or non-existent theology … songs that merely repeat a trite idea, word or phrase over and over again. Songs like these are not worship, though they may give the churchgoer a religious feeling. They are mantras which belong more in a gathering of New Agers than among the worshiping people of God.

[7] “Why Johnny Can’t Sing Hymns: How Pop Culture Rewrote the Hymnal” by T. David Gordon

“In such communions, worship had previously been understood as a meeting between God and His visible people. Worship was a dialogue, if you will: God speaking through Word and sacrament, and His people responding in prayer, praise, and confession. The decisions that governed such worship revolved around this dialogical conception of worship as a meeting between God and His people.”

“The failure to make such a distinction creates an unintended irony: that those who are genuinely seeking for God are often repulsed by the so-called seeker-friendly services, which seem to be more about fun than answering life’s most serious question.”

“Young people who attend church see a group of fifty-year-olds playing their guitars in front of the church in order to reach the young will perhaps politely appreciate the gesture, but they frankly regard the music as being fairly lame.”

“Biblically, the goal of youth is to leave it as rapidly as possible. The goal of the young, biblically, is to be mature…1 Cor 13:11.” “Extended adolescence is part of what our youth need to be delivered from.”

“The most common argument for employing contemporary worship music is the strategic argument: to reach a culture captivated by pop music, the church must employ such music. But this argument, as we have just seen, is far from cogent.”

“When the church approaches an individual as a consumer to be pleased, rather than as a recalcitrant sinner to be rescued, the church is no longer doing what it is called to do.”

“The question of what constitutes a suitable or appropriate prayer or song for Christian worship is as old as the apostolic church. Paul addressed the Corinthians on the matter, for instance (1 Cor 14:14-17).”

“We don’t disagree with the past; we just don’t pay attention to it.”

“Johnny hasn’t been persuaded that hymn-singing is wrong; Johnny simply cannot relate to anything that doesn’t sound contemporary. He cannot shed his cultural skin, the skin of contemporaneity, of triviality, of paedocentrism. He thinks he prefers contemporary worship music forms to other forms, but in reality he prefers contemporaneity as a trout prefers water; it is the only environment he knows.”

“Johnny is monogenerational outside the church; so he is monogenerational inside the church.”

Should Baptist churches sing “Majesty”?



Question: What do the term “kingdom authority” and the expression “Kingdom authority flows from His throne” mean? The answer determines whether Baptist churches should consider singing “Majesty” or not.

Jack Hayford (prominent pastor of Church-on-the-Way Foursquare Church, founded by Aimee Semple McPherson, and with prominent members such as Pat Boone, TBN founders Paul and Jan Crouch) wrote this song in 1977 after he and his wife visited England.

In Kenneth W. Osbeck’s book “Amazing Grace 366 Inspiring Hymn Stories for Daily Devotions”, Hayford explains what his song is all about:

“Majesty” describes the kingly, lordly, gloriously regal nature of our Savior – but not simply as an objective statement in worship of which He is fully worthy. “Majesty” is also a statement of the fact that our worship, when begotten in spirit and truth, can align us with His throne in such a way that His Kingdom authority flows to us – to overflow us, to free us and channel through us. We are rescued from death, restored to the inheritance of sons and daughters, qualified for victory in battle against the adversary, and destined for the Throne forever in His presence.

“Majesty” teaches Pentecostal kingdom doctrine

Ptr. David Cloud in his book “Contemporary Christian Music Under the Spotlight” (1998) argues that “Majesty” teaches Pentecostal kingdom doctrine. Ptr. Cloud is an oftentimes controversial figure and we should not take his view as the final word in this matter. However, considering Hayford’s Pentecostal theology, how else can we explain what the line “kingdom authority flows from His throne” means?

The “Apologetics Index” in its article “An Examination of Kingdom-, Dominion-, and Latter Rain Theology” describes what Pentecostal “Kingdom Theology” is all about:

The basic premise of Kingdom Theology is that man lost dominion over the earth when Adam and Eve succumbed to Satan's temptation in the Garden of Eden.

God “lost control” of the earth to Satan at that time, and has since been looking for a "covenant people" who will be His “extension,” or “expression,” in the earth and take dominion back from Satan. This is to be accomplished through certain “overcomers” who, by yielding themselves to the authority of God’s apostles and prophets for the Kingdom Age, will take control of the kingdoms of this world.

These kingdoms are defined as all social institutions, such as the “kingdom” of education, the “kingdom” of science, the “kingdom” of the arts, and so on. Most especially there is the “kingdom” of politics or government.

This naturally implies the concentration of military and police power in the hands of those in control during the Kingdom Age. They are referred to as the “many-membered man child,” whom Kingdom Theology adherents believe will be the fulfillment of Revelation 12:1-5: “And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars....And she brought forth a man child, who was to rule all nations with a rod of iron.”

Those who hold to Kingdom Theology assume that the Church (some believe only a small group within the Church, called “overcomers”), under submission to the latter day apostles and prophets, is that man child, and that it has the responsibility to put down all rebellion and establish righteousness. This necessitates the utilization of supernatural power and the full implementation of the gifts of the Holy Spirit.

This theory is based upon the idea that all authority in heaven and on the earth has been given to Jesus. Since believers are indwelt by the same Holy Spirit that indwelt Jesus, we have all authority in heaven and on the earth; we have the power to believe for and speak into existence things that are not, and thus we can bring about the Kingdom Age.

The many-membered man child must take control of the earth before Jesus can return. Necessary to the Kingdom Age is “the Restoration of the Tabernacle of David,” defined as the completion of perfection of the Bride of Christ - a Church without spot or wrinkle.

During the Kingdom Age (or after all else is subdued during that time) Satan and all enemies of God will be put under the feet of the many-membered man child. This will be the fulfillment of I Corinthians 15:25-26: “For he (Christ) must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death.”

Note: I do not wish to nor can impose on anyone my view about “Majesty”. I do believe in the Biblical distinctives of Baptists, specifically, autonomy of the local church (download PDF) and individual soul liberty (download PDF).

The seeker-sensitive movement: A Shocking “Confession” from Willow Creek Community Church

Note: You can read the complete text of this October 2007 article written by Bob Burney at crosswalk.com. Burney is Salem Communications’ award-winning host of Bob Burney Live, heard weekday afternoons on WRFD-AM 880 in Columbus, Ohio. Contact Bob at bob@wrfd.com. For the sake of fairness, you can watch a video synopsis of the research with Greg Hawkins, executive pastor of Willow Creek Community Church, and reactions of Bill Hybels recorded at Leadership Summit.
_ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _ _

For most of a generation evangelicals have been romanced by the “seeker sensitive” movement spawned by Willow Creek Community Church in Chicago. The guru of this movement is Bill Hybels. He and others have been telling us for decades to throw out everything we have previously thought and been taught about church growth and replace it with a new paradigm, a new way to do ministry.

Perhaps inadvertently, with this “new wave” of ministry came a de-emphasis on taking personal responsibility for Bible study combined with an emphasis on felt-needs based “programs” and slick marketing.

The size of the crowd rather than the depth of the heart determined success. If the crowd was large then surely God was blessing the ministry. Churches were built by demographic studies, professional strategists, marketing research, meeting “felt needs” and sermons consistent with these techniques. We were told that preaching was out, relevance was in. Doctrine didn’t matter nearly as much as innovation. If it wasn’t “cutting edge” and consumer friendly it was doomed. The mention of sin, salvation and sanctification were taboo and replaced by Starbucks, strategy and sensitivity.

Thousands of pastors hung on every word that emanated from the lips of the church growth experts. Satellite seminars were packed with hungry church leaders learning the latest way to “do church.” The promise was clear: thousands of people and millions of dollars couldn’t be wrong. Forget what people need, give them what they want. How can you argue with the numbers? If you dared to challenge the “experts” you were immediately labeled as a “traditionalist,” a throwback to the 50s, a stubborn dinosaur unwilling to change with the times.

All that changed recently.

Willow Creek has released the results of a multi-year study on the effectiveness of their programs and philosophy of ministry. The study’s findings are in a new book titled Reveal: Where Are You?, co-authored by Cally Parkinson and Greg Hawkins, executive pastor of Willow Creek Community Church. Hybels himself called the findings “earth shaking,” “ground breaking” and “mind blowing.” And no wonder: it seems that the “experts” were wrong.

The report reveals that most of what they have been doing for these many years and what they have taught millions of others to do is not producing solid disciples of Jesus Christ. Numbers yes, but not disciples. It gets worse. Hybels laments:

Some of the stuff that we have put millions of dollars into thinking it would really help our people grow and develop spiritually, when the data actually came back it wasn’t helping people that much. Other things that we didn’t put that much money into and didn’t put much staff against is stuff our people are crying out for.

If you simply want a crowd, the “seeker sensitive” model produces results. If you want solid, sincere, mature followers of Christ, it’s a bust. In a shocking confession, Hybels states:

We made a mistake. What we should have done when people crossed the line of faith and become Christians, we should have started telling people and teaching people that they have to take responsibility to become ‘self feeders.’ We should have gotten people, taught people, how to read their bible between services, how to do the spiritual practices much more aggressively on their own.

Incredibly, the guru of church growth now tells us that people need to be reading their bibles and taking responsibility for their spiritual growth.

(Read the complete article)

Guidelines and precautions in buying church property

(Note: You can download a free PDF of this article, reproduce as many copies as you want, and distribute them to pastors, Bible students, and church members. You can also embed the PDF in blogs and websites for online viewing.)


Consider the following situations and problems that some pastors have met in purchasing property for their churches:

[1] A veteran pastor-missionary paid half a million pesos for a property which his church started using at once. Later on, when he asked me for advice, it turned out that he paid the money without a Deed of Sale, whether absolute or conditional, or any kind of writing as proof of the payment. The whole piece of land was titled but the portion sold to the church did not have its own title. The pastor suffered months of worry and tension waiting for the landowner to have the whole area surveyed and the release of the subdivided title.

[2] A pastor from a province south of Metro Manila entered into a contract for the purchase of a land worth one million pesos. The church made a down payment of one hundred fifty thousand pesos. There was no deed of sale or any kind of document for that contract or the down payment. When the pastor asked me for advice and I asked him for a copy of the land title, he said that he did not have even a xerox copy. He said that the landowners promised to give him a xerox copy only when the complete payment had been made.

[3] A Baptist church in Metro Manila wanted to construct a new building for its church and ministries. The church secured a loan from a bank by putting up the title to its land as collateral. The church defaulted in its payments, the bank foreclosed the property, and the land is now owned by the Mormons.

[4] A faithful, unmarried old woman allowed this church in a province just outside Metro Manila to construct its buildings for the church and school on her property. Years later, the old woman was already in the States, the property had been fully developed, and the relatives of the old woman had become very interested in the valuable property. When I asked the pastor for the documents, he said that there was only a “verbal donation” made by the old woman.

[5] A pastor made a down payment of fifty thousand pesos for two condominium units which he wanted to turn into a church. The titles turned out to be fake.

[6] A church in Metro Manila entered into a lease contract for a land. The lease expired but the church continued using and developing the property. The church is now being evicted.

[7] A pastor entered into a contract for the purchase of a land in the heart of Metro Manila not with the owner but with the agent of an agent. The pastor went on deputation in the US to raise the money for the purchase of the land and the construction of the church. It turned out that the basis of the ownership of the land was a questionable court decision which claims almost the whole Philippines. The church is now being evicted by the sheriff’s office of that city.

[8] When this church in a northern province bought its property, it had not yet been registered with the SEC. The members agreed that the land be titled in the name of the pastor. When the pastor died, his children demanded that the church vacate the property since it was now their inheritance.

[9] The church bought the property and had the title transferred to its name after complying with the requirements of the Register of Deeds. Years later, the church received a notice of assessment from the Assessor's Office for failure to pay real estate taxes. It turned out that while the record of ownership of the land had been updated with the RD, the records in the Assessor's Office have not been transferred from the previous owner to the church.

[10] Numerous churches have built their structures within private subdivisions. The homeowners associations of these subdivisions are questioning the existence of a church within a residential area.

[11] A pastor wanted to buy the property the church was using. The land did not have a title with the owner merely having “rights” to the land. There were, however, other lands in that northern province which already had titles.

Posted below are some guidelines and precautions that pastors and churches must follow in purchasing land for their churches:

1. Get a certified true xerox copy of the land title. Do not depend on the copy provided by the landowner, even if it is certified. According to one media report, there are more than 100,000 fake land titles circulating in the Philippines.

If possible, check also if the person saying that he is the landowner is really the person mentioned as the registered owner. Meaning, the person saying that he is the landowner may just be posing as the real landowner. Ask for a valid ID.

If the title says that the registered owners are the parents of the person saying he is the landowner, that is a problem. There might be other heirs to that property. If there are several heirs claiming ownership of the land, and some heirs want to sell while others do not, that is a problem. The majority of the heirs cannot simply outvote those who do not want to sell. The heirs who want to sell must file a petition in court under Rule 69 of the 1997 Rules of Civil procedure.

If the landowner is married, then marital conformity is needed for the sale of the land.

If the person selling the land to you is merely an agent and not the registered owner, that is a problem. Ask to meet and deal with the real owner.

If the landowner is a member of the church, you must insist that you do things in a legal manner, for the protection of all parties concerned. The church is protected and the pastor cannot be accused later on that he took advantage of that member.

2. Check the back portion of the title to see if there are annotations for liens or encumbrances like adverse claim, notice of lis pendens, mortgage,etc. If there are liens or encumbrances on the title, then do not buy the property.

3. If the copy of the title on file with the Register of Deeds is clean of any lien or encumbrance, then bring the certified copy of the title to the Land Registration Authority (LRA) in Quezon City, opposite the Land Transportation Office. Ask the LRA Task Force on Spurious Land Titles to verify if the title is genuine.

4. If the LRA says that the title is genuine, then check with the Assessor’s Office if the “amilyar” or real estate taxes are paid up (no arrears or back taxes). If there are arrears, then talk to the landowner. You can propose for example to pay for the arrears but this should be part of the purchase price already. You need a written notarized document for this agreement on the payment of back taxes.

5. Ask the landowner permission to have the land surveyed. The purpose of the survey is to determine the actual land area. If the title says that the land area is 2,000 square meters but the survey only shows that the area is 1,500 then you can ask for a proportional reduction in the price.

6. Do an ocular inspection of the land for potential problems (for examples, if the area is prone to floods, if the property has access roads or right of way, etc).

7. Clarify with the landowner as to who will shoulder the payment of the taxes (transfer, capital gains, etc). If it is the landowner who will pay for all the taxes, then he might ask you to sign two deeds of sale. One deed of sale will be for the actual amount you agreed upon, while the second deed will state a price much lower than the agreed amount. The landowner will submit to the BIR the deed with the lower price so that he will be paying lower taxes. Will you as a pastor or as a church agree to this illegal and immoral way of doing things?

You have to clarify also with the landowner as to who will pay the notarial fee for the deed of sale. The notary public usually charges one percent of whatever the price mentioned in the deed is. For example, if the price mentioned in the deed of sale is two million pesos, the notary public will charge Php 20,000.00 as notarial fee.

8. In the actual payment, paying in cash is not recommended. You must have a paper trail of your payment. You can ask your bank to issue a manager’s check or cashier’s check. Before signing the deed of sale, the landowner can verify from the bank if the check is genuine or is funded, etc.

“Dapat kaliwaan”, as we say in the vernacular. When you present the check for payment, the landowner must at the same time give you the title. After you receive the title, “dapat malinis na”. Meaning, all you have to do after payment and receiving the title, is to work on the transfer of the title to your name.

9. In transferring the title to the church’s name, you will have to submit all the documents to the Register of Deeds (RD). Beforehand, you need to get the confirmation receipts from the BIR and the Assessor’s office. If the documents are complete and the BIR and Assessor’s office issue the proper documents saying that the taxes have been paid, then the RD will now transfer the title to the church’s name. The RD will require that you submit the church’s SEC registration papers, board resolutions, Deed of sale, etc.

10. There is no such thing as “verbal donation” when it comes to lands. The New Civil Code of the Philippines requires donations worth more than five thousand pesos and the acceptance of such donation to be made in a notarized document. In a donation, the donor’s tax (20% of the value of the property) must be paid within 30 days from the time the deed of donation is executed.

11. If the church has already bought a property but the landowner for one reason or another refuses to hand over the title, you should file immediately an “affidavit of adverse claim” with the Register of Deeds. Within 30 days after the adverse claim was annotated on the back of the title on file with the RD, you should file in court either a case for specific performance (for the landowner to comply with the terms and condition of the contract) or for rescission (cancellation) of the contract, both with damages.

12. In a contract of sale by installments, there is usually a part of the contract which provides for an “acceleration clause.” This means that failure to pay one or more installments will make the whole amount due and demandable. For example, your church is bound to pay two million pesos in 24 monthly installments for the land. Your church paid its January and February installments, failed to pay the March installment, and then continued paying again. If there is an acceleration clause in the contract, then that failure to pay the March installment, for example, gives the landowner the right to demand that your church pay the WHOLE amount at once.

You might ask, why would the church agree to have an acceleration clause in the contract? Well, the church might not be aware of such a clause in the contract, if it was the landowner who prepared the deed of sale, or if the church (if it was the one which prepared the contract) merely copied a deed of sale or downloaded it from the Internet. The point is, the church should consult a lawyer before buying any property.

Related articles:

• Registering a local Baptist church with the SEC either as corporation sole or religious society or aggregate
• Sample Constitutions and by-laws which local churches can use instead of the SEC-issued forms
• SEC registration of churches

If your Bible school, church or group of pastors wants to know more about these guidelines and precautions, please email me at gtgalacio@yahoo.com for a free half-day seminar. My other contact information is in the sidebar. You can also download a free PDF of this article.

Free e-book download “Why It Pays to be a Christian”

Why It Pays to be a Christian by Norbert Lieth (93 pages PDF, 1 MB total file size; from Midnight Call Ministries)

Excerpts:

The Encyclopedia Britannica uses 20,000 words to describe Jesus. This description takes up more space than the encyclopedia devotes to Aristotle, Cicero, Alexander the Great, Julius Caesar, Buddha, Confucius, Mohammed and Napoleon.

The following statements are from well-known people concerning Jesus:

French philosopher Jean-Jacques Rousseau said: “It would have been a greater miracle to invent such a life as that of Christ than His actual existence is.”

At the end of his life, Napoleon Bonaparte, who engaged half of Europe in war, wrote these words in his diary: “With all my armies and generals, I have not been able to make one single continent subject to me in a quarter of a century. But this Jesus has conquered nations and cultures without the use of arms for centuries.”

Well-known historian H.G. Wells was asked what person had the greatest influence on history. He answered that if one were to judge the greatness of a man according to historical aspects, Jesus would be at the top of the list.

Historian Kenneth Scott Latourette said, “The more time that passes, the more apparent it becomes that Jesus, measured by His influence on history, led the most momentous life that was ever lived on this planet. And His influence seems to increase.”

Ernest Renan made the following observation, “Jesus is the most genial figure that ever lived in the historical field. His brilliance is eternal and His government will never cease. He is unique in every way and comparable with nothing and nobody. Without Christ history cannot be understood.”

Jesus Christ is the only Redeemer who suffered for us in order to attain and guarantee our entrance into heaven. Only those who believe in Jesus and surrender their lives to Him and lay their guilt and sins at His feet will gain entrance into the kingdom of God.

“What it means to accept Christ” by A. W. Tozer (1963)

A few things, fortunately only a few, are matters of life and death, such as a compass for a sea voyage or a guide for a journey across the desert. To ignore these vital things is not to gamble or take a chance; it is to commit suicide. Here it is either be right or be dead.

Our relation to Christ is such a matter of life or death, and on a much higher plane. The Bible instructed man knows that Jesus Christ came into the world to save sinners and that men are saved by Christ alone altogether apart from any works of merit.

That much is true and known, but obviously, the death and resurrection of Christ do not automatically save everyone. How does the individual man come into saving relation to Christ? That some do we know, but that others do not is evident. How is the gulf bridged between redemption objectively provided and salvation subjectively received? How does that which Christ did for me become operative within me? To the question “What must I do to be saved?” we must learn the correct answer. To fail here is not to gamble with our souls: it is to guarantee eternal banishment from the face of God. Here we must be right or be finally lost.

To this anxious question evangelical Christians provide three answers, “Believe on the Lord Jesus Christ,” “Receive Christ as your personal saviour,” and “Accept Christ.” Two of the answers are drawn verbatim from the Scriptures (Acts 16:31, John 1:12), while the third is a kind of paraphrase meant to sum up the other two. They are therefore not three but one.

Being spiritually lazy we naturally tend to gravitate toward the easiest way of settling our religious questions for ourselves and others hence the formula “Accept Christ” has become a panacea of universal application, and I believe it has been fatal to many. Though undoubtedly an occasional serious-minded penitent may find in it all the instruction he needs to bring him into living contact with Christ, I fear that too many seekers use it as a short cut to the Promised Land, only to find that it has led them instead to “a land of darkness, as darkness itself; and of the shadow of death, without any order, and where the light is as darkness.”

The trouble is that the whole “Accept Christ” attitude is likely to be wrong. It shows Christ applying to us rather than us to Him. It makes Him stand hat-in-hand awaiting our verdict on Him, instead of our kneeling with troubled hearts awaiting His verdict on us. It may even permit us to accept Christ by an impulse of mind or emotions, painlessly, at no loss to our ego and no inconvenience to our usual way of life.

For this ineffectual manner of dealing with a vital matter we might imagine some parallels; as if, for instance, Israel in Egypt had “accepted” the blood of the Passover but continued to live in bondage, or the prodigal son had “accepted” his father’s forgiveness and stayed among the swine in the far country. Is it not plain that if accepting Christ is to mean anything there must be moral action that accords with it?

Allowing the expression “Accept Christ” to stand as an honest effort to say in short what could not be so well said any other way, let us see what we mean or should mean when we use it.

To accept Christ is to form an attachment to the Person of our Lord Jesus altogether unique in human experience. The attachment is intellectual, volitional and emotional. The believer is intellectually convinced that Jesus is both Lord and Christ; he has set his will to follow Him at any cost and soon his heart is enjoying the exquisite sweetness of His fellowship.

This attachment is all-inclusive in that it joyfully accepts Christ for all that He is. There is no craven division of offices whereby we may acknowledge His Saviourhood today and withhold decision on His Lordship till tomorrow. The true believer owns Christ as his All in All without reservation. He also includes all of himself, leaving no part of his being unaffected by the revolutionary transaction.

Further, his attachment to Christ is all-exclusive. The Lord becomes to him not one of several rival interests, but the one exclusive attraction forever. He orbits around Christ as the earth around the sun, held in thrall by the magnetism of His love, drawing all his life and light and warmth from Him. In this happy state he is given other interests, it is true, but these are all determined by his relation to his Lord.

That we accept Christ in this all-inclusive, all-exclusive way is a divine imperative. Here faith makes its leap into God through the Person and work of Christ, but it never divides the work from the Person. It never tries to believe on the blood apart from Christ Himself, or the cross or the “finished work.” It believes on the Lord Jesus Christ, the whole Christ without modification or reservation, and thus it receives and enjoys all that He did in His work of redemption, all that He is now doing in heaven for all His own and all that He does in and through them.

To accept Christ is to know the meaning of the words “as he is, so are we in this world” (I John 4:17). We accept His friends as our friends, His enemies as our enemies, His ways as our ways, His rejection as our rejection, His cross as our cross, His life as our life and His future as our future.

If this is what we mean when we advise others to accept Christ we had better explain it to him. He may get into deep spiritual trouble unless we do.

Through the distance ...

“And Mizpah; for he said, The LORD watch between me and thee, when we are absent one from another.” (Gen 31:49)

“Is the Lord going to use in a great way? Quite probably. Is He going to prepare you as you expect? Probably not. And if you’re not careful, you will look at the trials, the tests, the sudden interruptions, the disappointments, the sadness, the lost jobs, the failed opportunities, the broken moments, and you will think, He’s through with me, He’s finished with me, when in fact, He is equipping you.” (The Mystery of God’s Will, by Chuck Swindoll)

Prayers of A.W. Tozer (YouTube video)

A. W. Tozer (sometimes called the “prophet of evangelicalism”) is my favorite writer. The first time I read his work was in the late 1970’s when I got hold of “Gems from Tozer” in the nursery room of Mandaluyong Bible Baptist Church (my childhood church in Nueve de Febrero St. founded by the late BBF missionaries Fred and Lorene Null). I was simply blown away by his insights and writing style. In 1983-84 while teaching at Quezon City Science High School, I bought his books “That Incredible Christian” and “The Root of the Righteous” at twenty pesos each. Years later, my mother gave me a two-volume set of Tozer’s sermons.

This low-res video is from a new 45-minute DVD by Ken Boa and Bill Ibsen with contemplative music by Stanton Lanier. Of the over 40 books written by Tozer (1897-1963), two of his works are regarded as Christian classics: “The Pursuit of God” and “The knowledge of the Holy”. Both books help the reader to cultivate a deeper relationship with the living God, and to view Him in His true majesty and supreme greatness. Tozer’s beautiful yet practical prayers recorded in these two books are presented in this DVD as yet another way to help viewers pray along as they pursue and grow in their personal knowledge of the Holy One.

Tozer was a Christian and Missionary Alliance pastor and so some of his teachings do not coincide with the Biblical distinctives of Baptists. Keeping this in mind, you will profit from reading Tozer’s “Knowledge of the Holy” in PDF format or listening to his more than four hundred mp3 sermons. You can also read articles and excerpts from Tozer’s sermons:

What Happened To The Fire On Carmel?

The Dictatorship Of The Routine

Some Things Are Not Negotiable

To All Who Received Him

Better Christians

The Gift Of Prophetic Insight

The Old Cross And The New

How Christ is Revealed

The Divine Conquest

What’s Wrong With The Gospel? (Note: This article might have been written by Keith Green and mistakenly attributed to Tozer)

The Knowledge of The Holy

Prayer of a Minor Prophet

Instant Christianity

Legal seminar, Christ Baptist Church, Muntinlupa, July 10

CBC under the leadership of Ptr. Joey Conui will host a whole-day meeting and fellowship for pastors and church workers from Region 4 and 5 on July 10, 2009. As part of the activities, I will give a legal lecture from 2 to 4 PM on issues relevant to pastors and churches (SEC registration, NSO guidelines for solemnizing officers, land titles, donations, essential provisions of the Family Code, etc).

Invitation: Baptist church members involved in IT, website design, blogs, chat rooms, social networking, and other forms of Internet ministries

Greetings in the name of our Savior and Lord Jesus Christ.

The Internet technology has contributed a big aspect not only in each individual life but in the ministry as well. It greatly improvised the way we communicate, the scope of sharing the gospel, the way we do business, and many others.

In this regard, I would like to invite all Baptist web developers, designers, and even ITs to be a part of this ministry.

Please inform others you know who are also in this field. We will be discussing particulars of this proposed organization. Basically, the purpose is to provide internet and IT technology to churches and organizations of like precious faith.

Tentative date of meeting is on July 10, 2009 around 5pm at Starbucks Gateway, Cubao. You may propose date/time/venue so we could have a consensus of everyone's availability.

Looking forward for a great ministry with you. I believe we can be a blessing through this talent and opportunity the Lord has given us.

In Christ,

Bro. Arman Serrana
Moriah Baptist Bible Church
Marikina

Note: You can post your views, suggestions, etc regarding this proposed ministry by clicking "comments" below. (Atty. GTG)

Suggested curriculum in Internet evangelism for Bible schools

From Internet Evangelism Day

The digital media are changing the world and the way we communicate. We therefore encourage colleges to consider offering modules or full courses about digital evangelism:

• Open Letter to Colleges

We see huge potential for modules or longer courses, at varying depths. At a minimum, we suggest that all ministry students, whether for pastoral or missionary work, need to understand the nature of digital media, and how the world is moving from a ‘print communication culture’ through a ‘broadcast communication culture’ to a ‘digital communication culture’, where most of the ground-rules are different.

The topic suggestions listed below aim to encompass these inter-related subjects. Although it is possible to present a very brief introductory overview to many of them within a single seminar (as our free PowerPoint presentation does), it would of course take many hours to investigate even one topic area at any depth. (We hope that this site and its hundreds of outside links, and our book recommendations, would be helpful in any digital ministry course.)

Coverage of the whole subject could easily expand into a one-year subsidiary module, a college major, full MA, or a postgraduate course with research dissertation. (There is a big need for research into many areas of this new medium.)

Distance learning option

There is also great potential in offering these subjects by distance learning. Because digital evangelism is so new, and training opportunities currently so limited, a distance learning course allows teaching to be available to a far wider range of students, unrestricted by geography.

Visiting faculty

We offer a range of speakers who can contribute to college courses as lecturers, or by Skype or telephone conferencing.

Suggested curriculum areas

1. The web as a medium
   
   
   • Demographics of web & mobile phone use
   • Previous communication cultures: print & broadcast
   • Characteristics of digital communication culture, including the move from abstract thinking & propositional truth towards story, visual & relational communication
   • Comparison with oral communication cultures
   • Understanding postmodernism, worldviews & relationship to digital culture
   • Strengths & weaknesses of digital communication
   • Avoiding perception & use of Web as ‘brochureware’
   • Linear v. non-linear & pull v. push mediums
   • Increasing significance of story in communication
   • Online dis-inhibition effect
   • Web 2.0 concept
   • Opportunities to minister online without technical knowledge
   • Personal safety & integrity online

2. Communication online
   
   
   • Attractional v. incarnational witness; implications & equivalents in online evangelism
   • Importance of dialogue and relationship building, rather than one-way preaching
   • Understanding web usage by non-Christians
   • How to reach non-seekers - starting the process
   • Targeting affinity groups
   • The Bridge Strategy - being what people search for; view examples
   • Engaging with needs & life problems
   • Effective testimonies that engage with not-yet-Christians
   • Creative evangelism approaches
   • The Long Tail & implications for ministry
   • Avoiding Christian jargon & idiom, or presumption of previous Christian knowledge

3. Popular culture
   
   
   • The significance of story
   • Strategic value of movies, books, music as a starting point
   • Embedded redemptive parallels in the media
   • Need for contextualization even in the West

4. Spiritual journeys
   
   
   • How people become Christians: Engel Scale & Gray Matrix
   • Appropriate approaches for people at different levels on these scales
   • Role of relationships in conversion
   • Needs-based evangelism
   • Overcoming perceived hostility to evangelicals & the church
   • E-mentoring, relationships
   • Role of volunteer mentors for web outreach

5. Churches and web ministry
   
   
   • Church websites: how to be outsider friendly
   • Using social networking to relate to the community as well as the fellowship
   • Integrating face-to-face and digital media in church ministry
   • Church-based digital evangelism teams

6. Social networking
   
   
   • Blogging, Twitter, Facebook, chat rooms
   • Bulletin boards and contributory sites such as YahooAnswers/YouTube comment options
   • How to share faith on each to not-yet-Christians

7. Blogging
   
   
   • How to start a blog
   • Platforms available
   • Creating blogs that interest non-Christians

8. Mobile devices
   
   
   • Demographics and use
   • Downloadable books, bibles, video clips, MP3s, mini-presentations
   • Bluetooth & short-range broadcasting
   • Shortcodes and Mobile Tags to connect directly to websites
   • Mobile-friendly websites
   • Other technical innovations which can be used for ministry or outreach

9. Video and podcasts
   
   
   • Use in evangelism & discipleship
   • Video clips on website and YouTube
   • Producing and editing short video clips
   • Potential of short animations
   • Audio podcasts

10. Games
    
    
    • Gaming as a means of relationship-building
    • Second Life and other multi-user virtual environments
    • Games with an internal message

11. The non-west majority world
    
    
    • Needs and opportunities in non-English languages and non-western countries and 10-40 Window
    • Importance of easy English for second-language speakers
    • Teaching English online
    • Value of informal networks of web evangelists, missions, radio ministry, literature and local churches in specific countries and regions
    • Comics, cartoons, Manga storytelling
    • Contextualization
    • Starting points based on indigenous culture
    • Understanding & communicating with other religious worldviews, shame cultures, & oral communication cultures
    • Mission agencies and web ministry
    • Distributing CDs & DVDs of books, bibles, audio & visual content
    • Designing sites for low bandwidth
    • Secure communications, followup, integration with mobiles or VOIP
    • Opportunities to teach IT
    • Creating community-based Internet cafes
    • Distance-learning options for discipleship & mentoring

12. Writing skills
    
    
    • Understanding how people skim webpages and sites
    • Writing for the Web - journalism not preaching
    • Catchy headlines, subheads, white space; drawing the eye down the page
    • Revising & editing
    • Concept of website credibility

13. Website design
    
    
    • CMS options
    • Site usability & navigational architecture
    • Site testing for usability & non-Christian perception
    • CSS

14. Web promotion
    
    
    • Search engine optimization
    • Understand page titles & meta descriptions, link popularity etc
    • Other web promotion methods

15. Research
    
    
    • Research methodologies
    • Online research
    • Dissertation writing
    • Identifying achievable research topics