Baguio STL Public Hearing: When Fate and Faith Collide

I don’t know about what I feel the moment I attended the public hearing on Small Town Lottery (STL) at the Baguio City Hall, function room. I was expecting for a dialogue between the proponents of legalizing STL and those who oppose any form of gambling as a moral and ethical controversy. Instead, it was a sweeping monologue on the pro STL-free Baguio. I’m not sure if the struggle for good governance and righteous leadership were fought on level ground as I shared my sentiment to my seatmate, Ka Ben, an esteemed media-man (and a sharp thinker I perceived).

Were the proponents of legalizing STL working underground which, of course, shows an immoral and disturbing approach to pursue gain through the gullibility of its victims? Since there is no representative from any proponents—no not one from PCSO—I wonder if we are barking on the wrong tree. I say this as a concerned citizen, not just a minister of the Gospel but a father-of-three who loves this city and its diverse people.

As an invited person, I have to be honest though because I was concerned that ministers interfering with legislative issues have the tendencies to preach on the wrong crowd. From my point of view, I expect that both camps will reason out together without pre-judgment to public officials as if they are all the guilty implementers of the morally deplorable practice of promoting gambling in Baguio City. I felt obliged to ask for an apology for those remarks that goes out of bounce, especially those circular arguments that went too far and spiritual jargons that the non evangelicals and non community-of-faith listeners cannot understand (Ka Ben and I whispered in respect to pastors—of which I myself am a practioner—and about the proper decorum and speech delivery in public places. I just hope that the non-evangelical attendees were not fed-up to the preachy lingua of almost-a-dozen preachers). I won’t blame them if they will feel unwelcome to those who preach on them on a wrong platform.

On the other hand, I admire the leadership and overseeing perspective of Bishop Oscar Magallanes in promoting the pro-righteousness without sounding like an evangelistic crusade. He simply stated the fact and importance of righteous people in the society to stand for what is right. Added to this is Sim Dangawan’s research presentation of the sensibility of a gambling free society. It was insightful to hear from the moderator about the century-long tradition of gambling, drunken spree, and carousing in the history of Baguio. Some of the options, especially for those who think that such social evil (or lesser evil) cannot be stopped, can choose to ask to legalize it; after all, we live in a democratic country. But in exercising freedom, there is a corresponding responsibility and accountability—that is the essence of freedom: freedom to do what is right. And if we are ignorant about the dynamics of history, its actual and experiential examples and demonstration of cause-and-effect, then we as a community are bound to repeat and suffer its setbacks as we are led by people whose interests are not for the people but “poor the people.”

Although there is an evident absence of the scholastic experts and church academia, the presence of spiritual leaders from various denominations and organizational bodies is encouraging. As I sit among these concerned men and women, I reflect on the power of solidarity of the communities of faith as collective conscience to the corrupt system of powers that be. If I will point out these thoughts, some are noteworthy:

1) Little voices combined with others can be powerful. It is a fact that the combined effort of key individuals can forge a powerful influence in the society. The opposite camps, like the STL proponents, will win the fight by simple capitalizing on the fragmented and pathetic citizens who cared for the “spiritual” world without making impact in this world. But seeing the unity of the leaders of the communities of faith with one voice on disapproving legalized evil makes the difference. They can be heard and overheard.

2) The communities of faith can speak about their stand without being oppressive. If dealing with social evils with another lesser evil, like being judgmental and self-righteous, it will do more harm than good. When with honesty Ka Ben admitted his personal shortcomings and the Catholic Bishop’s confession and sadness about the proponents and betters of STL and other gambling activities from their Roman Catholic flocks, my heart was ripped inside when I heard few self-righteous laughter and seeming mockery. At least these two leaders were truthful enough to accept their vulnerability and regret. As far as I know, Roman Catholics are not the only ones who bet in gambling, I also knew some evangelicals who bet in lotto. Gambling transcends cultures and denominational lines especially that, from the very words of Bishop Singson, “members do not listen to their priest or pastors anymore.”

3) When the communities of faith unite to seek the welfare of their youth and children, it makes them concerned about the nature of leadership in society. One concerned father remarked, “If public leaders who were entrusted by the people to stop the maladies of the society cannot do anything, like in STL, then they would rather step down.” I too am a father and I’m concerned about my children’s welfare. I’m hoping to see a place where they can build good moral fiber, strengthen their faith, and never to delve in mere fatalistic fate or luck. Instead of exploiting the desperation of the masses, it cannot be solved by another form of social disease and derogatory remarks. How about stepping down as a father because your grown up children chose the wrong path? How about stepping down as pastors because members do not obey them anymore? On a broader perspective, The country has have so much of corruption that bury our grand children’s future in debt, legalizing gambling like STL does not make it right. The law is supposed to protect the welfare of the whole people, not to promote the abysmal pocket of the few powers that be. Is it sensible to legalize gambling and let its siblings follow, like prostitution and drugs? For a family-centered city like Baguio, these elements have no place.

4) The transformation of the country is rooted upon changed lives. I admire the vision of the city of Baguio as a character city led by righteous community leaders and supported by disciplined constituents. But let me emphasize the substance of transformed society: it flourish through changed lives. Because of that, the real issue is not mere moral recovery. STL, jueting, lotto, drugs, prostitution and the like are symptomatic manifestations of a spiritually sick individual soul or collective spirit, not only among proponents but to all who approved its continuation through silence or approval by consent. It is important to understand, therefore, that the desired national transformation is not possible by stopping evil but by living a concerned and righteous life even if evil seems to prevail as it permeates every aspect of Filipino system of governance. This leads to the next point.

5) Hope wished is not hope at all. The Republic desperately needs the redemptive work of the loving-holy God who has his kingdom agenda. This is where the struggle is being fought on different grounds. While pastors and church leader alike improperly speak of Satan, demons, and spiritual things in a public city assembly like the STL hearing, there is no need to be preachy. For believers, the spiritual is the ultimate reality. Faith communities need not be known through negative inclinations as the “ANTI” or identified with leftist. This “bipolar identity” (to be known as an anti-thesis) is ultimately self-defeating. The greater body of Christ is not the opposite of the common society but the embodiment of a caring, concerned, and civil community that expresses the character of its originator, Christ. These good values can be promoted not mainly as an “anti” but as positive influence. Goodness, righteousness, or right is not the anti-thesis of evil; it is the definitive reality. The same is true with faith, hope, and love—and these are meant to be acted upon. We learn to have faith by believing; we love through loving, and in the midst of moral crisis like at present, we can hope by acting in accordance to what we hope for.

Yeah, Christ threw the moneychangers and thieves away from the temple of Herod, but let us not forget that he came for the sick, not the healthy—he even died for sinners and saints alike. Greed may have its momentary rewards, especially to those who already received their payola to support and be silent, but coupled with these monetary benefits are the curses and conscience—no matter how seared it maybe—that lingers to their offspring and children’s children. In short, self-indulgence is self destructive. History can tell us about those powers that be who end up in tragedy.

While opposition to social evils can be addressed categorically on a no-no basis, the community of faith can act their hope by promoting pro-life, pro-righteousness, pro-good governance, and pro-discipline. As I went home, I was more affirmed that the unity of the community of faiths, non-government associations, and disciplined citizenry as a collective conscience is a force to reckon with.

grace

Review: Heinz W. Cassirer, Grace and Law: St. Paul, Kant, and the Hebrew Prophets (Grand Rapids, MI: Wm. B. Eerdmans Publishing Co., 1988).

Synopsis of the Book

This book is a meticulous study on the Scripture with the intention of shedding light to the postulation of Kant on the freedom of human will and ethical philosophy. Interestingly, Cassirer was a great Jewish philosopher in the tradition of Aristotle and Kant; he was raised by his father, Ernst, who himself a competent Kantian scholar, solely preoccupied with philosophical questions. Despite of their comprehensive scholarly knowledge, it was only in the early fifties that Heinz read the Scripture and was captured by Paul’s, as well as the Hebrew prophets’, understanding of human personality. Thus in this book, he speaks as a participant hunger for divine grace, not as mere observer of facts and philosophies.

The author’s struggle was that the long studied philosophy of Kant is in diametrically opposition to that of Paul’s explanation of the fundamental moral questions. The challenge was of great importance and weight that led to the birth of this book. This was after he withdrew himself from academic life in his fifties and immersed himself in the study of the Scripture, especially of the Pauline and prophetic corpus. Eventually, he was convinced of the Scriptural view of the human personality and began to appreciate his forefather’s faith and embraced Christianity.

A vital feature in his methodology here is his emphasis that in the mind of St. Paul, there is a spiral, dialectical patterns of thought. Heinz divided this ascending line of thought in the greater part of the epistles into thirty-none emotional and spiritual categories, rather than intellectual. This became the cornerstone of is understanding and personal translation of the Pauline corpus. And in his studies of the Hebrew prophets, he pays close attention to the personal relationship of God with the Jews.

Chapter 1: “But when the commandment came, sin sprang into life, and I died.”

This is the lengthy title for his first chapter by initially with his exposition on Romans 7:5-25. He concerned himself with Paul’s outcry on the nature of the process of disintegration and what he has to say to be delivered from such miserable state of anguish. Evidently, the anguish, in Heinz’s interpretation, the anguish is a pre-Christian past, and yet, this does not mean that there is no more personal struggle within the Christian conversion phase. His thesis goes: “that the process of inner decay of which St. Paul gives so poignant an account at a time when his soul was filled with a feeling of peace and liberation was not known to him at all when it was actually occurring, and that no consciousness existed in him of what later became for him an incontestable truth about himself.” 4).

Presenting his analysis includes a serious survey concerning the pre-Christian background of Paul expounding the texts Acts 22,26, Gal 1, and Phil 3. The paradoxical remorse of Paul is also studied (1 Cor 15; 1 Tim 1) where grace was preeminently at work, leaving an account that the general condition of mankind is pervaded with the pernicious character of sin. The author then compared his personal experiences before his conversion where he was sole preoccupied with the Kantian moral philosophy, relying too much on the moral freedom of humanity. He now agrees that as far as St Paul is concerned, Heinz is affirmative to the thesis he made where “only a miracle can bring into being a personal life of the depth he holds to be essential.” This miracle has occurred through Gods’ intervention in Christ whereby men are capable and can accomplish what he will emphasize later.

Presenting his translation biblical passages, specifically Romans 9:1-4; 10:1-3; Gal 2:11-21,1-10; Phil 3:2-16, Heinz notes that it must be kept in mind that no matter how severe may be Paul’s accusations against the law, his utterances are “invariably qualified by others, the tendency of which is the exact opposite, and which are intended to restore things to their proper balance.”(35) This means that the law is not after all a negative element in relation to human personality. Heinz is convinced that Paul’s’ contention that freedom is attainable and can be achieved by yielding to Christ’s guidance. This is the very essence of moral freedom. However, Kant’s postulation of the moral freedom is centered upon the striving of the agent. This is where Heinz contends for the similarities and differences between Paul’s ethic and that of Kant. Kant is almost as pessimistic as Paul about the natural level of human nature. Another major point Heinz cited: Paul “perpetually resorts to the language of command and injunction, and there are countless instances of imperatives making their appearance in the various appeals he addresses to his Christian brothers.”(48-9) Paul was not hesitant to mention lists of vices of which avoidance at all cost are to be made so that rewards of spiritual life would not be forfeited. Kantianism is convinced of man’s capacity by himself to make moral efforts of which Paul is only affirmative only in Christ, not on self.

Chapter 2: A Study in Kant’s Ethical Teaching

This chapter acknowledges the subtle difficulties in Kant’s moral postulations, but Heinz tried to compose this section understandable in his intention to its use for the laity. The author reiterated his legacy from his father who is a scholar in Kantian works. Here, Kant’s Critique of Practical Reason, Heinz confirmed that Kant’s ethical teaching, in the final resort, is “nothing more than common sense morality”(53) made unequivocally by means of philosophical analysis. The “unsophisticated” moral teachings of Kant were identified by Heinz. Differentiation in two principles, 1) concerning that of pleasure, self-love, private happiness, acting in obedience to one’s passions and inclinations; and it opposites 2) that of duty, virtue, having an equal concern for others as one has for himself. Kant is convinced that the very essence of human morality is to entirely submit to the second category of “ought”. His principle of personal happiness is opposed to the principle of morality; in that if actions are required to be in accordance with the requirements of duty, essentially, the agent’s will should be exclusively determined by the moral law, inclination and feelings. This means that the moral law should directly determine the will for the sake of the law. In sum, what a person does, “prompted by his feelings and inclinations, will at best enable him to act in a way which is not contrary to morality.”(58) Where morality is concerned, feelings and inclinations are to be left out.

One work of Kant considered here is Religion within the Bounds of Mere Reason. Though there were significant revisions of citing the principle of the positive evil found in man’s nature which counteract morality, Heinz is explicit in his analysis that still, Kant’s former is still intact in this revision. Kant’s belief in moral freedom is still as strong as ever and unaffected. The postulation that man has not only the duty but the strength, in his own capacity, to conquer evil within himself is still emphasized. If ever man fails to do so, he has to blame himself alone. Despite of the seemingly Stoic stance on morality, it goes on to show “a very special kind of rationalism which Kant advocates. In fact, it is wholly unlike anything else that has appeared in the history of philosophy.” (78) But Heinz firmly maintains that Kant was in error to assign to man that power of unlimited freedom. In regards to Kant’s moral philosophy, a striking feature was brought out by Heinz: “apart from his outstanding power of intellectual penetration, is that everything he says reflects the man, his temperament, and his personality.”(84) Heinz’ conclusion was that Kant failed to consider others as individuals. In fact, he insisted that, “So long as one remains within the Kantian orbit, one is committed to the view that giving the principle of divine grace admittance into the moral life of man must have the effect of degrading man and depriving him of his dignity.”(82) This is because the value of man consists exclusively in his “power of exercising rational choice.” Nonetheless, Heinz was sympathetic to the manifest godliness of Kant until his dying years in that even though his senses declined, his values of gratitude, considerateness, friendliness and his abstract reasoning remained intact.

Chapter 3: The Teaching of the Old Testament Prophets on Sin and Release from Sin

Initially, Heinz noted that the Old Testament prophets are less pessimistic than Paul as far as their exhortation and appeals are concern. There is an assumption thought that the prophetic literature perceives that man could turn from their wicked ways if they wanted to. But is here, Heinz noted that Kant’s idea that man can live righteous life on their own is foreign to the prophets. He noted that God is involved in the process of enabling humans to live life to the fullest. There is no such thing as absolute moral freedom in Kantian way. Again and again, the prophets draw attention “in language imbued with great passion and vehemence, to the circumstance that man men stubbornly refuse to lead the good life, and that their ways are wholly sinful and evil.”(90) There is indeed an all-embracing phenomenon of wickedness. But Heinz carefully maintained that there is no explicit claim on a theory of sin behind the prophetic utterances for the prophets are not theologians or theoreticians. Their words were not theories but insights unlike anything else; it advances towards it goals with touch of certainty. Prophetic utterances are not results of analysis and reflections on abstract terms. But their language is bound in their relationship with Yahweh as a chosen nation, not for mankind.

Some of the major things notes is that prophet are passionately convinced that knowledge of goodness has been communicated by God through the human soul. Those who were in the sate of wickedness are deprived of power for knowledge of God. And when man deserts goodness, it is equivalent to deserting God, vice versa. Another main claim must be considered: that the prophets were given special insight into the mind of God. With regards to the wickedness of man, the mood of the prophets is overwhelmingly one of hopelessness and despair. This is revealed in the study if prophetic utterances of Isaiah, Jeremiah, Ezekiel, Zechariah, Hosea, and Micah. Heinz concluded that in the Old Testament prophets, the most penetrating analysis of man’s alienation from God is revealed. This is the reason why man gives himself up to a life of wickedness and depravity.

Chapter 4: A Renewed Inquiry into St. Paul’s Doctrine and Personality.

Here again, Heinz reiterated the major observations and realizations he made in the first chapter. He explored other expositions on special group of texts which presents the complex understanding of Paul on human personality. The Pauline corpus considered were selections from Phil 1,2,3,4; 1 Cor 2,3,8,9,14; 2 Cor 4,6,7,8,9,11,12,13; 1 Thess 2,3,4; 2 Thess 2,3; 1 Tim 6; 2 Tim 1,2,3,4; Titus 1,2,3; and Eph 4. A crucial thesis has been formulated out Heinz’s linguistic study and exposition on these texts: there is only one way of becoming human; that is by making complete surrender to Jesus Christ. In him, human beings are not deprived of personality by trusting themselves top Christ’s guidance. In fact, “having previously been in a situation in which a perpetual conflict raged within their souls, with result that their nature became more and more distorted, they now find themselves liberated and are enabled to think, act, and feel in a perfectly natural spontaneous manner.” (167) Becoming like Christ is freedom to devote one’s life for loving service to others. Heinz maintained that Paul “was the sort of man one would least expect to be ready to renounce self-will and to give up the control of his own life to another”(168) yet his act of turning to Christ really made him free; in that in his new mode of existence, he has the capacity to love his fellowman most sincerely and does not encounter the least hesitation to express his feelings without holding back anything. He has had a deep insight of himself as well as others. And it is undeniable that he manages to combine within himself gifts with proper balance (e.g. strong tendencies to mysticism and religious enthusiasm). As a final result, Heinz decisively disassociated himself with Kant for he is convinced that Kant’s moral ethics is diametrically opposed that of Paul. He embraced Christianity and Pauline concept of human personality and moral ethics.

Response: What I like here concerning Heinz Cassirer is that he spoke as a participant, not as mere theoretician and observer. His comprehensive knowledge of Kant turned a different course when he studied Pauline and Prophetic corpus.

Questions: What is the role of Grace and Law to Christian ethics? To what extent is human freedom applicable to Christian ethics?

BLIST Transformation Network: A Celebration of Hope

At first, I thought it was near to impossible. When I was informed by my friends to be the 24-Hours worship event co-organizer with Pastor Alvin Lagasca with only three weeks to work it out, it was a crucial decision. Is this for real? Is this a really going to happen?

I remember quickly the preparation of BANSAMBA 2007, a twelve-hour non-stop worship on the 12^th of June in honor to God as the ultimate giver of freedom. It took us almost (more than, is should say) six months to prepare. It was then that the church leaders and pastors of the Benguet region was not that united—at least from my own personal observation and point of view. Through the years, I noticed that most bickering and splits are not really doctrinal in nature; they are personal and power struggles among leaders. It was, of course, a hard lesson to understand as many are in denial stage. Thus, to organize comprehensive worship event that encompasses many local churches and organizations in unity is almost superficial even if the participating groups are called evangelicals. In short, we have had tough time doing it. By God’s grace, it did happen with the indigenous Cordilleran Christian way of worship in primary spot. With pastor-leader Vio Moncada (GNCC) as the event-coordinator with me and the rest of the working team headed by Pastor Dan Orencia (OIJCC), overseeing the twelve-hour ministry of continuous worship was highly successful.

On the other hand, by this time, I have better hopes that the 24-Hours united worship is, indeed, possible.

First, just a few hours after I came back from the US embassy, key spiritual leaders of Baguio and La Trinidad made a historic impact (and I would confirm it also as an answer to many intercessors’ prayers and fasting). May 9, 2008 at the UCCP church hall, a moral crisis in the city of Baguio concerning the Small Town Lottery (STL) led the spiritual leaders of the Body of Christ to stand in united opposition to it. In cognizance to this “lesser evil” to have full swing and birth to more evils, it only require for good men in the government and religious sectors to do nothing, but Baguio’s evangelical leaders refused to be apathetic, lethargic, and indifferent. It was a turning point to some extent knowing that the impact of the evangelical churches in the cities is very minimal—almost amounting to ground zero—because of factions and disunity. The subtle strategy of “divide and conquer” in the art of warfare is almost a spiritual principle here. But now, will the church people who voted for public officials willing to be led with some individuals who have no moral ascendancy and whose greed knows no bounds? Transformation is a must.

This transformation, however, is not based upon self-help or the capacity to do something based upon human power. History proves, those who fight against monsters—if they are not careful, and often even in the midst of it—become monsters themselves. This hyperbole, at least in a community level, can teach us and lead us that the more we fight evils, e.g. corruption, jueteng, greed, and the like, the more it will grow strong. (Remember that the root of evil is not money itself, it’s the misguided desire for it.) Because of the deceptiveness of human heart/nature, people refuse to acknowledge the difference between what is right from wrong, good and evil. Thus, the call to do what’s right is timely.

What is the right thing to do then? Shall God’s people rally in huge pack, conspire to create crisis, disturbing the streets, make noise, fight with the law with marching bands on the beachhead? Real transformation can hardly take place in the streets (besides, it will only make people more antagonistic, opposing, intimidating, and hardened). Highlighting the negative barely produces the desired positive transformation. What shall we do then?

Rally the band and march for the ultimate good, the highest ideal, and fight in a different realm that dictates the natural world. The old book tells us that we fight not against flesh and blood (or human battles), but against principalities, rulers of darkness and spiritual forces (Eph 6:12). But it is interesting that the context of this warfare strategy is in the macro-context of unity in the body (see chap 4). The church of Christ is the force to be reckoned with in the community on one condition: unite first and conquer.

Second, I have better hopes for the 24-Hour non-stop worship because of the watchmen who “conspired” ahead in setting the battle for victory. I was hesitant to know why is there a rush with three weeks ahead at exactly May 30 (9 AM ) to 31 (9 AM). With the desire for the City Council as a vessel of blessings and welfare to its constituents, there are spiritual watchmen who, in reality, have positive influence to help in building a better city that does not rely on the crooked ways to run a government. The Philippines as a whole is already famous for its corrupt political and institutional leaders. Patriotism is almost a derogatory ideal among Filipino young professionals, youth, and children (just ask them about what they want after schooling). If there is one reason why majority of Filipinos are at the losing end in the Philippines, it is because in many ways they sold their “birthright” to possess the land for their children; then they allow individuals without moral ascendancy to lead them and their children six feet under in a deluge of debt even up to the fourth generation.

Yes, I understand that May 30-31 is the Day of Pentecost in the Hebrew calendar. But what made me more hopeful as a Filipino Christian is the fact that on that day—just one day before, I facilitated and heard in our Cordillera Prayer Network that—spiritual leaders, pastors and intercessors in the lowlands, especially in Pozzorubio, ended their 40 to 60 days of prayer and fasting for spiritual revival to begin in Baguio City or uplands and flow to the towns and cities of island (and mind you, these leaders are not Cordillerans, but they have been fervently praying for the Cordilleras). Was it coincidental? In the church history, there was no revival, no not one revival, that occurred without intercessors who set ahead and establish the spiritual beachhead. I’m just thankful that God united first the intercessors of the Cordilleras—then the spiritual leaders, and, who knows, worship leaders-ministers next.

Thirdly, I’m more hopeful this time because of the manifest unity of the key spiritual leaders of BLIST (it stands for Baguio City, La Trinidad City, Itogon, Sablan, and Tuba—key cities and towns of Benguet in the northern Philippines). That day of May 9, 2008 was a landmark for the greater body of Christ in the Cordilleras as these leaders re-affirmed their binding relationship in Christ as brothers and sisters, not competitors or enemies. For those who participated, the presence of repentance, forgiveness and freedom dwelled among them as the spirit of Christ prevailed. Inspired by Chief Justice Reynaldo Puno’s life-changing journey to God, pastors and community leaders alike found greater assurance for a better nation. With Bishop Oscar Magallanes as the vision-keeper, the prophesied revival that will flow from the mountain is escalating. He stressed the evangelical Christians, comprising ten percent (10%) of the city population, to be passionate for the transformation of the city of Baguio, then the Philippines as a whole. This vision for transformation is “TO HAVE A GOD-FEARING CITY WHERE PEOPLE CAN PURSUE THEIR DREAMS AND LIVE A PEACEFUL LIFE.”

30-31 March 2008. And for the first time, the united, continuous twenty-four hour straight worship exploded in the very heart of Baguio; the purpose is focused on changing the spiritual atmosphere of the Cordilleras, Philippines. The goal was storming heaven for righteousness to prevail in Baguio City. The motif of “Doing What’s Right” goes beyond doing it right. Participating pastors and leaders came from various associations and denominations: the Assemblies of God, Association of Metro Baguio Christian Ministers, Baguio-Benguet Ecumenical Group, Cordillera Prayer Network, Cordillera Southern Baptist Churches, Free Believers in Christ, Good News Community Churches. Worship teams and intercessors from key local churches led the 24-hours praise and worship: Baguio Assemblies Community Church (Assemblies of God, Baguio), Cordillera Prayer Network (Baguio, La Trinidad), Free Believers in Christ (Baguio), Glorious Savior (Baguio), Good News Community Churches (Baguio), Guiding Light Ministries (Baguio), Four-Square Gospel Church (Loakan), Mt. Moriah (Baguio), One in Jesus Christ Church (Baguio), Rainbow Missions’ Dwelling Praise (La Trinidad), and United Church of Christ in the Philippines (Baguio).

Despite of my health challenges, I wanted to be part of this history in the making. Before they take the center stage for two hour slot, encouraging worship leaders, worship singers, and musicians to be facilitators in leading God’s people to worship in spirit and in truth was an honor. It is also a joy to see worship teams teaming up with fellows in order to make the ministry successful. As a leader, I found greater joy in seeing worship ministers maturing in their ministry as they learn to work with colleagues to achieve common purpose—the ultimate purpose: to glorify God in our lives.

Towards the end of the event, pastors from different local churches and denominations re-affirmed their unity and brotherhood in a meaningful, sacred communion. Vowing to each other, never again will indifferent spirit prevail. During the whole preparation, I was adamantly reminded that pride is the most vicious shadow in the heart of every leader; thus, only the way of Christ, his path of humility, can overpower such violent enemy from within.

IF WE WANT REAL TRANSFORMATION OF CITIES AND NATIONS, IT STARTS FROM GOD ABOVE AND FLOWS WITHIN US.