THE PHILIPPINE MISSIONS MOVEMENT: AN UPDATE
By Dr. Reynaldo S. Taniajura
I. Introduction
A. Video Clip: Higher Purpose
II. A Historical Timeline
A. Introduction to Christianity
Pre-Spanish Period. The history of Filipino missions is a story of a country’s journey of colonization. Starting with
Ferdinand Magellan’s discovery of the Philippines in March 16, 1521, up to the country’s independence from the American
rule in 1898, the Philippines has had a unique experience of having been under rule of foreign powers for more than 3
centuries. Likewise, the story of colonization of the Philippines is also a history of her being prepared for missions as shown by
the following stages: (1) how she has been converted to Christianity, (2) introduced to the Word of God (the Bible) and (3)
sovereignly trained and equipped to do cross-cultural missions.
In stage 1 we see how Catholicism was introduced into the country by Spain. Stage 2 is a narrative of how the Bible
was introduced and promoted, particularly among Filipino Protestant Christians, by American missionaries. And stage 3 gives
an account of how Filipino Christians, particularly the evangelicals, were ushered into the contemporary missions movement.
How was the Philippines Christianized and ushered into 21st century missions?
Filipinos, prior to the coming of the Spaniards, were animists. The Muslim religion, which came into the country in the
century, was established in Mindanao, particularly in Southern and Western Mindanao and the Sulu Archipelago. A few
Filipinos also adopted forms of Buddhism and Hinduism as a result of their having contact with traders from the Madjapahit
and Sri Vijayan empires in Indonesia.
14th
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Christianity was introduced into the Philippines with the coming of the Spaniards in the 16th century. Historians have
noted that even prior to the arrival of the Spaniards; religiosity was already ingrained in the Filipino psyche. Perhaps this is the
reason why it was not difficult for the Spaniards to introduce Catholicism into the country. According to the Philippine Fact
Book (produced by the Foreign Service Institute of the Department of Foreign Affairs), “The success of the Spanish friars in
their evangelical mission is partly attributed to the Filipinos’ capacity to adapt and synthesize new ideas and concepts such as
those of Christianity with their own aboriginal practices and beliefs” (p. 217). Anthropologists have described this
phenomenon as split-level kind of Christianity, described as a confluence of normative Christian and Filipino indigenous
animistic beliefs and practices. Today the Philippines is 82.9 percent Catholic, according to the Philippine government info
website at www.gov.ph.
Spanish Period. Systematic missionary work done by the Spaniards began with Father Miguel Lopez de Legaspi and
the Augustinians during the years 1564 and 1565. This was followed by the Franciscans in 1577, and the Dominicans in 1587
and lastly the Jesuits in 1591. Christianization of the Philippines came mostly by way of basic introduction of Christian
doctrines through a catechism booklet called “Doctrine Cristiana”. However, the native Filipinos were not indoctrinated deeply
into Bible truths as the Bible, during the Spanish period, was not made accessible to them. As a result, those converted into
Catholicism had a superficial understanding of what Christianity is all about.
American Period. Americans came into the Philippines as a result of the Spanish-American war of 1898. On December
10, 1898, Spain ceded the Philippines to America in a treaty signed in Paris. With this treaty the Americans gained the right
to occupy the country. And on December 21 of the same year, then President William McKinley of the United States
announced America’s assimilation of the Philippines.
One of the main contributions of the coming of the Americans into the country was the introduction of Protestantism
and the propagation of the Bible. The arrival of the Americans was also followed by Christian organizations such as the Bible
Society which became instrumental in translating the Bible into several Filipino languages. Protestant denominations likewise
came into the country among them were the Protestant Episcopal church in 1899, Methodists and Baptists in 1900, the
United Brethren and Disciples of Christ in 1901, Christian and Missionary Alliance in 1903 and several others. The first
generation of American missionaries ended in 1916.
the
In summary, Protestantism brought into the country the evangelical stream of Christianity grounded on the tenets of
Protestant Reformation. More specifically, the Protestant faith introduced the Filipinos to a Christ-centered
16th-century
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faith; salvation is by grace through faith alone, the authority of the Bible, ethical living based on scriptural standards and the
social dimensions and implication of the Gospel (Sitoy, Jr. 68-69).
After the Second World War, particularly in the 1950s new mission groups and church organizations, mainly the
fundamentalist and Pentecostal groups that are not related to the old mainline Protestant churches, came into the country.
Not all of these groups came from the United States or North America. There were those missionaries and mission groups, like
members of the Overseas Missionary Fellowship, who worked formerly in China.
In 1963 the National Council of Churches in the Philippines (NCCP) was established. Some other leaders belonging to
the fundamentalist-evangelical persuasion organized the Philippine Council of Fundamental Churches. Further differences
among the leaders of this group led to the founding of the Philippine Council of Evangelical Churches which was registered
with the Securities and Exchange Commission on March 3, 1971. In 1974, the Council formally became a member of the
World Evangelical Fellowship.
From 1974 to 1984, Averell Aragon noted that the Philippines experienced rapid growth in Protestantism due to “the
creation of an environment for growth” (Kwantes, p. 384). During this period the evangelicals focused on evangelism, church
planting and missions. This move was due to some events such as the holding of the National Church Growth Workshop and
the launching of the Discipling a Whole Nation (DAWN) movement. It would be of interest to note here also that much of the
growth among the evangelicals during the 1970s and 80s could be attributed to the charismatic movement. Beginning with
the Charismatic Renewal movement within the Catholic Church, the movement resulted in the rise of new independent and
indigenous “born-again” charismatic and Pentecostal groups and churches throughout the country.
Based on the official May 2000 census of the Philippines, evangelicals and other Protestant groups in the Philippines
combined constitute 6.5% of the entire population. However, according to a later research by DAWN 2000, there are now
51,555 Evangelical/Protestant churches in the Philippines, comprising approximately 9% of the population.
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Contemporary Period. The founding of the Philippine Council of Evangelical Churches could be considered as a
landmark in the growth of evangelicalism, as well as the missions movement in the country. Prior to 1995 there were but a
few Filipino missionaries serving locally, primarily among Muslims, and overseas. With an increasing missions awareness
which began in the mid 1990s, slowly a greater number of evangelicals started to consider doing missions cross-culturally. A
strong contributing factor to this development was the introduction of the Kairos Course (formerly called the Condensed World
Missions Course) into the Body of Christ. The course was produced by Living Springs International based in Butuan City in
Mindanao. During this time the Philippine Missions Association began to take note of the increasing number of Filipinos going
overseas as contract workers and considered some ways to educate and mobilize them for missions. This writer was a
member of PMA’s mobilization task force in the late 1990s. The task force was mandated to propose some courses of action
that are related to the mobilization of PMA’s member bodies for missions. One of the tools that were used to bring about
missions awareness among the member bodies of PMA was the Kairos Course.
Please see Historical Timeline of the Philippine Missions Movement in the Appendix.
III. Philippine Missions Association: Organization and Ministries
A. How organized
The PHILIPPINE MISSIONS ASSOCIATION (PMA) is a partnership of evangelical mission agencies, local churches,
denominational missions commissions, and cross-cultural missions training organizations. PMA was founded in 1983 by Dr.
Met Castillo who served as PMA’s General Secretary until 1995. It was established to train, send, and receive missionaries. Its
focus later became missions mobilization through uniting missions-minded churches and mission agencies in the Philippines
to challenge, equip, and mobilize the Philippine Church to prioritize reaching the unreached peoples of the world with the
Gospel of Jesus Christ.
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In 1993, PMA became the missions commission of the Philippine Council of Evangelical Churches (PCEC).Ptr. Rey
Corpuz became National Director in 1995. He served PMA until July of 2003. During this time, the following were the four
thrusts in mobilization efforts:
•
LOCAL CHURCH MOBILIZATION
•
YOUTH MOBILIZATION
•
M2M MOBILIZATION
•
TENTMAKING MISSIONS MOBILIZATION
Under Ptr. Rey’s leadership, PMA continued to grow to a membership of over 100 mission agencies and mission
commissions of local churches. Ptr. Bob Lopez became National Director on Aug.30, 2003. With a momentum of 20 years of
passionate proclamation of the missions message, PMA has redefined its mission statement to involve Filipino believers
worldwide -- "PMA exists to mobilize the GLOBAL Filipino Church to evangelize the unreached peoples of the world."
In 2009 Dr. Rey Taniajura became the fourth national director of the Philippine Missions Association.
B. Incidental Missions and the OFWs
It had been said that one can come across a Filipino in any part of the world, as a result of the Filipino migration. In
less than 30 years, starting from the mid 70s, Filipinos started to migrate due to employment opportunities in the Middle
East. Pushed by the lack of employment in the country coupled with job openings abroad particularly in Saudi Arabia and
other neighboring Arab countries, skilled Filipino professional and technical workers began to what has now become the
overseas Filipino workers phenomenon or OFW phenomenon.
As a result of this migration, Filipinos are now in settled in more than 180 countries in the world. The number of
Filipino workers is getting close to 10 million, the bulk of who are found in North America, the Middle East, Southeast Asia,
Australia and New Zealand. Filipino labor migration which began with 36,035 in 1975, swelled to 598,760 in 1990. By 1998
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it has almost doubled to 831,643. And by 2003, Filipino labor migration reached 867,964. According to former Philippine
Overseas Employment Administration head Rosalinda Baldoz, the number could have been higher were it not for the Iraq war
and the SARS epidemic threat.
Filipino labor migration has contributed considerably to keeping the Philippine economy afloat. For instance, during the
period 1990 and 2002, Filipinos abroad contributed a hefty $58.5 billion to the Philippine economy. This amount represents
an average remittance of $4.5 billion per year. In terms of percentage in the Gross National Product (GDP), for 2003 alone
gross remittance of OFWs totaled to around 20.6% the country’s export earnings.
From an economic standpoint the contribution of Filipino labor migration may look good for the country. It has its
downside effect however in terms of social costs. Some researchers have claimed that almost 80% of OFWs have had to pay
the price of marital break-ups and juvenile delinquencies. This negative effect is further exacerbated by the fact that more of
the Filipino migrants come from the women sector. And for a country that is considered to be matriarchal by tradition, this
trend will further eat up the social, moral and even spiritual fiber of the nation.
One of the observable effects of the OFW migration is the strong revival of religious interests among OFW workers. A
good number of stories have been told of OFWs who left the Philippines as nominal Christians and becoming born-again in the
countries where they are deployed. Some of them have even become church planters or pastors of small groups that have
been formed as a result of their sharing the gospel after becoming born-again.
Several stories of OFWs becoming active in the service of the Lord while they were deployed abroad are told in several
chapters of the book “Scattered: The Filipino Global Presence” (2004), which is a documentation of personal stories of
“scattered” Filipinos who are making an impact as Kingdom Workers by way of their working as overseas contract workers.
Some examples of this phenomenon occurring among OFWs in the area of personal religious revival and
transformation and, subsequently, their becoming Kingdom Workers either incidentally or by intention, are narrated in the
section of this paper under the sub-heading, Examples of Incidental Missions among OFWs.
C. Trends in the Philippine Missions Movement
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In missions consultation participated in by the author last year, the participants identified some trends and directions
that the Philippine Church has taken in mission these past 40 year period.
From 1970 to 1989. During the period 1970 to 1989 the trends that were noted were as follows: the introduction of
the charismatic movement into the Church, the formation of ministerial fellowships, the recognition of the gifts of the Holy
Spirit together with the phenomenon of signs and wonders among others. It was also pointed out that during this period there
were a number of leadership trainings and seminars that were conducted. Large open-air evangelistic meetings were held.
The evangelicals experienced the renewal movement similar to that of the Catholic Church. It was also noted that during this
period it appears that the Church’s focus was on herself rather than outside of the fellowship.
The participants observed that because of these trends new independent churches arose. There was also a loosening
of theological hindrances to the supernatural. This resulted in lively worship that began to appear in churches. Many Catholics
were won over to evangelicalism because of the phenomenon of spiritual gifts, healings and miracles that were also taking
place in the Church. Unity and cooperation among pastors and churches began to be felt. This led to the breakdown of
denominational barriers. And members and churches experienced a deeper understanding of the Bible which led to growth
and spiritual maturity. It was during this period, and perhaps influenced by the trends of the time, that the Philippine Missions
Association and the Philippine Council of Evangelical Churches were founded.
While the Church experienced some kind of growth and maturity during this period, it was also observed that some
things were lacking in the Church. Among these are intentional discipleship, community impact of the Church, missions
training, and emphasis on the Word, spiritual fruitfulness and character development. There seems to be a lack too in the
Church’s effort to reach the influential members of the community as well as a systematic training and development of
Church leaders. There was also an absence of strong prophetic and apostolic leadership in the Church.
From 1990 to 2009. For the period 1990 to 2009, it was noted that the Philippine Church started to receive modular
training on missions awareness, mobilization and education. The idea of community development was slowly introduced into
the churches. A number of evangelicals were beginning to be visible in some sectors of the society. The churches also began
to engage in campus ministry. The concept of cell groups, small groups and house churches became acceptable to some.
Several churches also participated in the moral recovery program of the government. The prophetic and apostolic insights and
movement gained inroads among the churches. The Philippine Church also started to gain a global mindset. There was cross-
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pollination of theology and churches started to work together towards a common project. This was evident in their holding of
joint large-scale seminars and conferences particularly in the field of missions and leadership training. A number of local
churches also began to establish schools starting with pre-school and kindergarten levels. Several of these churches, after
several years, were able to open high school and a few college level courses or programs.
What were the perceived outcomes during this period? The participants were one is pointing out that during this period
a good number of members of local churches became either senders or goers in missions. The concept of sodality became
accepted in the bigger body of Christ. Missionaries who went out as OFWs or tentmakers became widespread. It was also
pointed out that lay people were released into ministry and new and emerging church leaders were raised.
The need for intentional discipleship within the churches was also addressed. Many in the government and military
sectors became open to the Gospel. The churches likewise started to open up to the idea of engaging the community. Many
began to get involved as well in transformational or community development. It was also noted by some that a few pastors
and churches became wealthy. Growth within the church was structured, and the phenomenon called “bapticostalism”
became evident. Some have also noted that more young people were coming to the church during this period. A number of
churches have also been established on campus. The involvement of church members was very noticeable during this period
which perhaps was due to a greater awareness by the Church of the concept of “ministry of all believers.”
Acknowledged to have been lacking during this period are more dialogue among Church leaders, a Biblical worldview
among pastors, a depth in understanding of the Word to balance the multiplication of churches among others. It was also
pointed out that while many of the pastors during this period were experiencing woundedness and failings, there was no
ministry that catered to this particular need. It was also noted that the Church on the whole had no standard for installing
bishops and pastors. The “spirit of conquest” of the nations based on the Great Commission mandate was still lacking among
the churches.
In the area of missions movement, the participants were one in saying that the Church lacked the means to address
the global migration of peoples. Also absent were the tools the Church could use for the effective engagement of the
Unreached Peoples Groups. Coaches and mentors at the pastoral level were also lacking.
In terms of reaching the community, the participants saw a lack in the Church of equipping lay workers or ministers to
do ministry in government and the marketplace. The Church likewise lacked the means to equip members to address the
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needs of the next generation. It was pointed out as well that there was a gap in the Church’s understanding of her role in
society and nation. A kingdom mind-set to disciple whole communities and nations was apparently absent as well. The Church
at this time was also not aware of the emerging shift in global culture from modern to post-modern. Lastly, the Church too
was not addressing the needs of the overseas Filipino workers, particularly their families who were left behind.
From 2010 and Beyond. For the years 2010 and beyond, if the Church in the Philippines is to move forward, those in
the consultation pointed out that the Philippine Church needs to have a paradigm shift. She should address the issues and
implications of the emerging post-modern culture. She should instill among the members a Kingdom conquest mind-set. She
also needs to focus attention to the next generation and engage herself in environmental concerns. As a whole the Church
should live out the spirit of the 2 Chronicles 7:14 passage and come to a deeper repentance on what she is called to be and to
do in the Philippines.
IV. Current State of Philippine Missions Movement
In summary these are but a representation of some of the current initiatives in the Philippine Missions Movement:
A. PM3 or Philippine Missions Mobilization Movement
Organized in the middle of this decade, PM3 is a global movement of Filipino Church and partners committed to glorify
God by mobilizing, equipping and deploying 1,000,000 tentmakers and career missionaries to disciple the unevangelized peoples
by 2020. Initiated and organized by the leaders of the Philippine Council and Evangelical Churches and Philippine Missions
Association, this movement is considered as the flagship program of PMA.
A covenant of partnership signed by the members of the movement states that, “With a fervent passion for the fulfillment
of the Great Commission and the belief that God has called the Philippines to become a major force in world missions in the third
millennium, we covenant ourselves to faithfully work together for the purpose of establishing a global movement of the Filipino
Church and partners committed to glorify God by mobilizing, equipping, and deploying 1,000,000 tentmakers and career
missionaries to disciple unevangelized peoples by 2020.
B. Horseshoe Coalition
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Initiated by Living Springs International, Philippine Missions Association and other missions partners, this coalition is a
collaborative effort to form a “Mobilizers Network” that ensures all Filipino Christians receive a compelling
presentation of “God’s mission” to all peoples on earth. Its major focus and strategies are as follows:
Step 1. General Mobilization
•
•
Awareness – missions fests, conferences, inspirational program, vision programs
Education – mission courses (Kairos, Perspectives, etc.)
Step 2. Recruitment (Specific Mobilization)
•
Recruitment – agency involvement, specialized training
Step 3. Field Ministry (is really what we are after)
•
Frontier mission, regular mission, LRP ministry, tentmaking
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Mission Mobilizers Network
(The Horseshoe Coalition)
A collaboration for the purpose of promoting
general mission mobilization
Identity Statement
A network of likeminded individuals committed to
mobilizing Filipinos Christians to become world
Christians by focusing on the following categories:
students, professionals, church leaders and churches.
Identifying what we mean by Mission
Mobilization
We identify mission
mobilization in our coalition
as “general mobilization”.
This involves awareness,
education, and challenge.
The goal in general mission
mobilization is to produce
“world Christians” .
World Christians are
believers who are ready to
involve themselves in
meaningful missions
endeavour.
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C. Missions Philippines
In the months and years to follow, Philippine Missions Association also hopes to mobilize Filipino youths, particularly
those in high schools, colleges and universities for global missions. We take the cue from our Korean mission partners
who have mobilized Korean youth for global missions through Mission Korea. Early in 2010 we sent a team of
Filipino delegates to Mission Korea to learn from Korean mission leaders how to organize and run a missions
program like Mission Korea. From what the Filipino delegation has learned we hope to put them to work in
organizing Missions Philippines in the near future.
D. Kairos and Perspectives Courses
In the past decade the Kairos Course of Living Springs International has been used powerfully by the Lord in mobilizing
hundreds of Filipinos for missions. A great number of career and non-career Filipino missionaries who are now in the mission field
have gone through the Kairos Course. Together with the Perspectives Course of U.S. Center for World Missions which now is
beginning to be introduced in the Philippine Churches with more intentionality, the Kairos Course has contributed to where the
Philippines is now in the area of missions.
The following is a summary report of the International Director of the Kairos Course on how the Course has made an
impact in the Philippine churches in missions mobilization:
In 1989 we were challenged by the International Director of our mission, World Outreach, to do something to reach the
thirteen Muslim people groups, numbering over five million individuals, in the southern Philippines where we were based! There were a
few foreign missionaries and a very small number of Filipino missionaries working among Filipino Muslims at this time but with very little
fruit.
Having previously worked closely with Filipino Pastors and leaders by hosting leadership seminars, we decided to share this
challenge with them. So in the same year we conducted the first of two Mission Awareness Conferences. Both focused on the Muslim
and Tribal people of the Philippines. The first Conference was held in 1989 in Cotabato City with 600 in attendance and the second was
held in 1990 in Bansalan, Davao del Sur with 700 in attendance. To our knowledge these were the first Conferences of their kind in the
southern Philippines, if not the entire nation!
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To say that we were surprised by the positive response to these two Conferences would be a huge understatement – we were
completely caught off guard! We were well acquainted with the hostility, fear and mistrust most Christians had for Muslims – which was
the standard argument for why only foreign missionaries could reach Muslim people in the Philippines!
As a follow up to these two Conferences, in 1991, we conducted a Muslim Awareness Seminar and Outreach in Cotabato City.
Our guest speaker was Rev Jeremiah Rim, a Muslim background believer from Indonesia. This seminar was hugely significant in that it
challenged the mind-set of participants who were struggling to believe that Muslims could, in fact, come to faith in Christ. Jeremiah,
with the powerful presence of the Holy Spirit, challenged this mind-set with story after story of Muslims, whom, through his ministry,
had come to Christ, in Indonesia!
It had dawned on us, by this time, that there lacked, in general, within the Filipino Church an understanding, of the obligation of
cross-cultural ministry that Christ had placed upon His Church. It had become embarrassingly apparent that foreign missionaries, such
as ourselves, had taught every subject in the Bible except missions! Perhaps we, unwittingly, thought of cross-cultural mission as the
exclusive domain of western missionaries!
Mission education, became for us, a high priority! In 1992, we invited two Perspectives coordinators from New Zealand to
conduct for us the renowned mission course, "Perspectives on the World Christian Movement". Our entire team participated in this
month long course, plus several key Filipino Church leaders. Our response was overwhelmingly positive and the impact of this course on
all of our lives was life changing! The problem, we perceived however, was the length of this course - we were feeling by this stage, that,
what God wanted to see in the Philippines was a "movement" of Filipino churches, catching a vision and passion for mission, especially
to the Muslim people groups of southern Philippines!
Dr Larry Caldwell, who had just arrived from the States, to take up a teaching position at ATS (Asian Theological Seminary) in
Manila had obtained permission to print Dr Jonathan Lewis' three-volume, World Mission Book, a condensed and reformatted version
of Perspectives. Dr Caldwell graciously made available this material to us!
Using Jonathan Lewis' material we put together a three week course. This course included videos, worksheets, classroom instruction,
short devotionals and prayer for the unreached peoples of the world, using Patrick Johnstone's book, Operation World. Later to aid us in
praying for the unreached peoples of the Philippines, a prayer booklet was added on the unreached peoples of the Philippines,
compiled by ATS and PMA (Philippine Mission Association). The response by church leaders to the three week course was
overwhelming! We were forced to put all our other ministries on hold to keep up with the demand from Pastors, church leaders and
workers wanting to take the Mission Course!
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It wasn’t long before we began receiving requests from Pastors to condense the course further, from three volumes to one
volume, in order for it to be used in local churches. We responded to this request as God had placed in our hearts, from the beginning, a
vision for a "movement" of churches and believers becoming involved in cross-cultural missions. In order to facilitate this idea of a
"movement" the course needed to be shortened, packaged and decentralized from our Training Center. We produced a Facilitators
Training Course and the Condensed World Mission Course (CWMC) was birthed!
The CWMC had immediate results and began to spread throughout Mindanao and other regions of the Philippines. Since 1994
well in excess of 20,000 Filipinos have been through the CWMC. The most rewarding outcome, for us, has been the mobilization of
Filipino missionaries who have begun working among Filipino Muslims. Today, all Muslim people groups in the Philippines have one or
more fellowships of worshipping believers and statistics now reveal that the majority of workers, working among Muslims in the
Philippines are Muslim Background Believers (MBBs)! In addition the Philippines, today, is among the top ten missionary sending
countries of the world! Mobilization in the Philippines has taken many forms with many organizations involved and the CWMC has, by
any account, played a significant role in the mobilization of the Filipino Church into mission!
By the mid to late 1990s the CWMC began to find acceptance in other countries - mainly through foreign missionaries working
in the Philippines who took it either to their home country or another country. Our international mission, World Outreach, also made it
possible for the CWMC to go to parts of Africa, Asia and Europe! In order to facilitate the CWMC into other countries changes were
made, including the name – in early 2000 the name of the course was changed to the Kairos Course! Today the Kairos Course is in 40
countries and has been translated into 20 languages! Our main emphasis with the Kairos Course is in assisting the Church in the Majority
world into cross-cultural mission and awakening the Church globally to the least-reached peoples in near proximity to them.
The Kairos Course is in its third edition with the fourth edition being prepared this year (2010) and launched in 2011!
E. Other Missions Initiatives
Because of the increasing interest and involvement of the Filipino Church in the global missions initiatives, we are certain
that there are a number of other moves that are taking place within the Body of Christ in the Philippines that are yet to be
identified and recognized. In time, we will come across these initiatives and bring them to the attention of the Body of Christ in the
global arena.
V. Conclusion
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It can now be said that he missions movement in the Philippines has come of age. The Kairos moment for
Filipinos to actively and intentionally engage in missions has now arrived. As one national leader put it, “Mission is going to be
the order of the day for the Philippine Church in the coming millennium. It will be one of the greatest defining marks of third
millennium Philippine Church.” But if the Philippine Church is to assume her God-given role in the worldwide missions
movement she must also come up with the much needed missions mobilization strategy to raise up an army of missionaries
among the millions of OFWs already deployed all over the world. The call of the hour is for the Philippine Church to define
clearly her strategy to mobilize Filipinos into missions, with a focus of engaging the millions of OFWs already deployed abroad.
Where is that strategy? This is what the Church must provide at the soonest possible time to catch the Kairos moment in the
current global missions movement. Corollary to this, the members of the Body of Christ in the Philippines must also “put their
acts together” when it comes to doing missions locally and globally if they are to help fulfill in finishing the Great Commission
task.
Appendix
PMA’s New Vision, Mission and Core Values Statements
Vision, Mission, Values and Core Competencies
In January 29, 2010 the PMA board, in a strategic planning meeting at the Asian Seminary of Christian Ministries
(ASCM) in Makati City, came up with a new vision, mission, values and core competencies statements to guide the
Association.
Vision Statement
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(We see) The Body of Christ working together towards accomplishing the Great
Commission (Matthew 28:18-20).
Mission Statement
(The Philippine Missions Association exists) to catalyze a dynamic Philippine missions
movement for God’s glory.
Core Values
1.
Partnerships within the Body of Christ:
We value the diverse roles of the members of the Body of Christ, partnering
together to fulfill the Great Commission through servant-leadership.
2.
Missions Mobilization:
We value seeing the church actively engaged in local and global missions.
3.
Aligning to God’s Agenda in Missions:
We value the supremacy of Christ in missions for community transformation.
Core Competencies: Strategic Directions
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1. VISION CASTING: Missions to All Peoples
We aim to spearhead the missions mobilization movement.
2. CAPACITY BUILDING: Servant-Leadership in Missions
We aim to assist the members of the Body of Christ in their capacity building in
missions efforts through servant-leadership.
3. PARTNERSHIP DEVELOPMENT:
We aim to facilitate connections and network both local and international and
initiate consultations.
4. RESEARCH AND DATA MANAGEMENT:
We aim to identify and make available resources for missions and do research on
missions workforce and targets.
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ORGANIZATIONAL DEVELOPMENT & STRUCTURE
In line with PMA’s four core competencies and strategic directions the following
shall serve as PMA’s organizational and operational guidelines:
1. Under the Board of Directors is the National Director who supervises the following
staff and line functions;
2. Staff functions are made up of admin, finance and resource development;
3. Line functions will have as directions and focus the following: (1) Vision Casting, (2)
Capacity Building, (3) Partnership Development and (4) Research and Data
Management which shall be likewise called as operational departments;
4. Under Vision Casting are the following: PM3, Phil. Youth Missions, and Adopt a
People
5. Under Capacity Building are the following: Member Relations, Member Care, and
Training
6. Under Partnership Development are the following: International Relations, and Local
Relations
7. Under Research and Data Management are the following: Database,
Communications, Publications, Webpage
PMA ORGANIZATIONAL CHART B
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PMA BOARD
E. Tendero - Chairman
NATIONAL
FACILITATION
TEAM
NATIONAL DIRECTOR
R. Taniajura
ADMIN & FINANCE
J. Villafuerte
(J. Escosar/Z. Barotil/
B. Bartido/E. Tendero)
VISION CASTING
N. Badoy
(M. Alag/ V. Martin)
CAPACITY BUILDING
R. Hernandez
RESOURCE DEV. TEAM
J. Diaz- Head G. Lucero
J. Estrella
J. Escosar
N. Bios
)(J. Escosar/J. AberinO
(B. De Jesus/R. Macam)
PARTNERSHIP DEV.
RESEARCH &INFO
MANAGEMENT
R. Taniajura
B. Limlingan
PM3
N. Badoy
MEMBER
RELATIONS
V. Martin
PHIL. YOUTH
MISSIONS
K. Bontilao/
M. Wagner
LOCAL RELATIONS
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