We are fast becoming a fatherless nation. If we do not act immediately—if the men and women of this generation choose complacency over courage—statistical trends suggest that by the year 2040, the traditional structure of the Filipino home will reach a point of critical, irreversible failure. We are staring down the collapse of our foundational values within our lifetime. And today, I am issuing a challenge.
Mabilis tayong nagiging isang bansang walang ama. Kung hindi tayo kikilos ngayon—kung pipiliin ng mga lalaki at babae ngayon na magsawalang-kibo kaysa maging matapang—sinasabi ng mga numero na bago mag-taong 2040, tuluyan nang guguho at masisira ang pamilyang Pilipino. Nakikita na natin ang pagkasira ng ating mga pamilya sa panahon natin ngayon. Kaya ngayon, mayroon akong hamon.
We live in an age of constant change. Every day, new theories are proposed, new scientific models are published, and old paradigms are overturned. For many, this relentless wave of shifting opinions and evolving facts can feel disorienting. If the world is constantly changing its mind about how the universe works, where do we find our solid ground?
The answer lies in understanding the difference between the reason things exist and the mechanics of how they operate. We can anchor our lives on this single guiding post:
"Faith in God provides us the unshakable reason for everything. Human discoveries keep evolving to try to understand how things happen."
When studying the history of Christian worship, one must begin by conceding a well-documented historical fact: in the literal context of the first-century New Testament church, instrumental music is never explicitly mentioned in their gatherings. The early church, by all reliable historical accounts, sang a cappella.
For centuries, this historical reality has fueled a fierce theological debate regarding how modern Christians should sing in worship. Should churches strictly mandate unaccompanied vocal singing, or is there freedom to use mechanical instruments?
I recognize that the thoughts shared in this essay may cause internal wrestling or discomfort for some readers, especially for the dear brothers and sisters in Christ whom I hold close, but who hold a different perspective than my own. It is never my intention to cause distress or offense. My sincere hope and prayer is that these reflections will not become a reason for division, severed fellowship, or what the world calls "cancelation," but rather an open door for a gentle, loving discussion when time permits. We are bound together by the blood of Christ, which is infinitely stronger than our disagreements over the mechanics of worship.
Have you ever asked yourself, "If I am already a Christian, why is it still so hard to be good?" Many or maybe most, at the moment a sinner has faith in Jesus Christ, gets baptized, and is added into the Body of Christ, expect that all temptations will just magically disappear. But then Monday comes, someone cuts you off in line at the grocery counter, or you face a temptation at work or school, and you realize, "Wow, I still struggle." Actually, this is a very normal question. Many believers feel guilty when they realize that becoming a Christian doesn't mean becoming instantly perfect. But to understand what is really happening in our Christian life, we need to look at two important things the Bible teaches: our completely new identity in Christ, and our ongoing, daily fight against the flesh.
Preaching the Good News of Salvation—the Gospel of Jesus Christ—is a believer's primary responsibility. Before we are anything else in this world, we are ambassadors for Christ, tasked with the Great Commission to share the hope of salvation with those around us.
However, in fulfilling this mandate, it becomes clear that how we start the conversation matters immensely. A helpful inclination is to begin these encounters not by immediately debating religious duties, but by asking people to deeply assess their identity as a "child of God," or if they have ever come to understand its necessity or purpose. In the Philippine context, and perhaps across the majority of the world, people already have preconceived ideas about Jesus and Christianity. Therefore, it is often more effective to bypass those assumptions and go straight to verifying if the individual has become a legitimate child of God. This shifts the starting line of evangelism from "religious duty" to "personal relationship and identity."
By treating church attendance, rule-keeping, and denomination as secondary matters in these initial conversations, this method actively aligns with the core message of the Gospel of John.