Wednesday, May 29, 2013

Short List of Subject in Certificate in Christian Ministry Foundations


SENTRO NG KATUWANG SA PANGSIMBAHANG GAWAIN

Certificate in Christian Ministry Foundations
Mission: To ground workers in the foundations of ministry and leadership.

Seminar 1: Christian Ministry Foundation
1.         The Bible for Life
2.        The Story of the Bible
3.         The Message of the New Testament
4.         The Message of the Old Testament
5.         Essential Evangelical Doctrines 1
6.         Essential Evangelical Doctrines 2
7.         Character in Ministry

Seminar 2: Christian Leadership Foundation
8.         Evangelism and Discipleship
9.         Teaching God for Life Change
10.       Preaching from the Bible
11.       Personal Disciplines for Ministry
12.       Personal Ministry Management
13.       Counseling
14.       Small Group Leading
15.       Lesson Planning and Presentation

Life Skills Elective (choice of 3)
16. Financial Planning and Advertising
17. Budgeting and Basic Accounting
18. Family Altar and Catechisms
19. Basic Missions
20. Marriage & Family Life

Friday, May 24, 2013

Certificate Subject List of Certificate in Christian Ministry Foundations


SENTRO NG KATUWANG SA PANGSIMBAHANG GAWAIN

Ang Sentro ng Katuwang sa Pangsimbahang Gawain (SKPG) ay isang training center para sa mga volunteer workers ng lokal na simbahan --  mga partners ng gawain sa ministry ng Lord. Layunin ng SKPG na pagtibayin ang kaalaman at karanasan ng volunteer worker o leader sa pamamagitan ng systematic at academic na training.

Isa sa mga goals natin dito sa training curriculum is to establish the lay leader na mag-aattend na maging humble associate nung pastor. Hindi sa naninira ako ng lay leader but minsan o kalimitan, ang mga lay training creates arrogance and pride sa lay leader that he/she feels the need to force his/her new-found knowledge to the pastor.  

Sa naisin nating makapagbigay ng mas academic na training sa mga lay leaders o mga partners na katuwang sa ministry ng pastor sa simbahan, ginawa natin ang curriculum na ito. Ang program na ito ay tinatawag na Certificate in Christian Ministry Foundations na may layon na mag taguyod ng karampatang panimula at mas sistematikong pag aaral at pagsasanay sa Bible, theology at practical ministry.

Para sa mga katanungan sa pag-enrol at iba pang details, please click HERE.

Narito po ang buod ng mga kursong papasukan --

Seminar 1: Christian Ministry Foundation

  1. The Bible for Life. Ang layunin ng pag-aaral na ito ay mag introduce sa student ang value ng hermeneutics, survey (isagogics), theological studies and their role in relevant transformation. The teacher will work through basic discussion on hermeneutics, isa-isahin ang mga genres o uri ng panitikan na nasa Bibliya and work through basic biblical theology. The course hopes to create in the student interest, motivation and determination for for further studies.
  2. The Story of the Bible. The purpose of this course is to show story of the Bible in a redemptive-historical framework by going through the different major epochs in biblical history and then culminating in the person and work of Jesus Christ. This will serve as a foundational backbone for future survey of biblical literature, theology and ministerial courses.
  3. The Message of the New Testament. The purpose of this course to provide the student with an overview of basic information of the New Testament books along with the dominant themes in each book as it relates to a redemptive-historical framework.The course hopes to strengthen the biblical knowledge of the student both in information and  tools for teaching/preaching ministry.
  4. The Message of the Old Testament. The purpose of this course to provide the student with an overview of basic information of the Old Testament books along with the dominant themes in each book as it relates to a redemptive-historical framework.The course hopes to strengthen the biblical knowledge of the student both in information and  tools for teaching/preaching ministry.
  5. Essential Evangelical Doctrines 1. The purpose of this course is to give the student an elucidation on essential evangelical doctrines. It is a shortened systematic theology going through the major confessional doctrines. This course hopes to strengthen the students to the non-negotiable doctrines of the Christian faith.
  6. Essential Evangelical Doctrines 2. Continuation of the previous.
  7. Character in Ministry. The purpose of this course is to establish the biblical teaching of godly character. The course will begin with the theology of character, character development and its relationship to the witness and the community. Then it will show practical steps how to carry out the duty of developing a godly character. In the end the course hopes to build value and pursuit of godliness for the student.

Seminar 2: Christian Leadership Foundation
  1. Evangelism and Discipleship. This purpose of this course is to orient the student to a basic personal evangelism and discipleship plan. The class begins with a thorough review of what the gospel is and apply that to making an implementation plan for evangelism and discipleship. This course hopes to jumpstart zeal for the gospel ministry grounded on a biblical understanding of the gospel.
  2. Teaching God for Life Change. The purpose of this course is to train the student to make a strategic plan to be implemented as a teaching curriculum. The course begins will work from the biblical teaching of education and proceeds to discuss how to design a simple curriculum for small group leading. Students who will take "Small Group Leading" and "Lesson Planning and Presentation" will greatly benefit from this course.
  3. Preaching from the Bible. This is a workshop on the basics of preaching from the text of Scripture with the intent of communicating the gospel.
  4. Personal Disciplines for Ministry. The purpose of this course is to introduce the basic concepts and practice of Christian duties or personal spiritual disciplines that are vital for personal and discipleship ministry.
  5. Personal Ministry Management. The purpose of this course is to introduce for practice basic concepts in personal ministry management such as planning and administration. In the end this course hopes to persuade the student to pursue an organized ministry.
  6. Counseling. The purpose of this course is to introduce the student to the basics of biblical counselling for the purpose of giving counsel to individual small group members.
  7. Small Group Leading. A course dealing with the basics of small group leading.
  8. Lesson Planning and Presentation. 

Life Skills Elective (choice of 3)
Financial Planning and Advertising
Budgeting and Basic Accounting
Family Altar and Catechisms
Kairos Course
Homebuilders Course

FAQ for Certificate in Christian Ministry Foundations


SENTRO NG KATUWANG SA PANGSIMBAHANG GAWAIN

Ang Sentro ng Katuwang sa Pangsimbahang Gawain (SKPG) ay isang training center para sa mga volunteer workers ng lokal na simbahan --  mga katuwang o partners ng gawain sa ministry ng Lord. Layunin ng SKPG na pagtibayin ang kaalaman at karanasan ng volunteer worker o leader sa pamamagitan ng systematic at academic na training. Ito ay nag-o-offer certificate course in Christian Ministry Foundations na available sa mga Filipino evangelicals na may commitment na tumulong sa kanilang lokal na simbahan.

How do we enrol?
Kailangan mo munang mag pre-register. This does not make you enrolled yet. Matutulungan kami nitong mag process na ng inyong enrollment application.

Kailangan po ninyong i-email kay John Pesebre sa johnpesebre@gmail.com ang mga sumusunod na impormasyon:

FULL NAME:    
NICKNAME:
GENDER:
BIRTHDATE:
CIVIL STATUS:
CURRENT ADDRESS:
LANDLINE:
CELLPHONE:
EMAIL:
HOME CHURCH NAME AND ADDRESS:
DENOMINATION:

Ito po ang una ninyong dapat gawin kung nais nyo pong makibahagi sa pagsasanay na ito.

Pre-registration closes June 23 2013! Enrolment is on June 24 at GCF North 6-9pm

Ano ang mga requirements for enrollment?
Matapos po ninyong magpadala ng pre-registration, amin pong ipapadala ang registration form na inyo naman pong lalakipan ng iba pang mga requirements. Ito po ang mga lista ng requirements:

  1. Pastor’s Recommendation & Attestation of Conversion duly signed by the applicant’s pastor (view and print here).
  2. Xerox of Birth Certificate
  3. Signed Doctrinal Statement (view and print here)
  4. Two 2x2 picture
  5. Admin Fee ₱100
  6. Tuition Fee: ₱500
What kind of program is this?
It’s a certificate program. A certificate program is a set period of education that results in a certificate of completion rather than a degree. This certificate in ministry foundations is a certificate aimed at providing needed foundational training for the lay leader or worker. It gives a balanced emphasis on theory and application.

Inaasam ng kursong ito na maging matibay na kaakibat ang mga magtatapos nito sa kani-kanilang mga pastors. Nais natin na sila ay matawag na doctrinally sound, strong character, malapit sa Panginoon at mga ministry team-player.

Saan po gaganapin ang mga klase neto?
Sa GCF-North po. Check nyo po ito sa Google Maps.


How long will it take for me to get this certificate?
A year and a half at the minimum depending on the student’s ability to complete requirements.

Is this non-denominational?
Yes it is non-denominational but we abide by a conservative doctrinal standard and practice. Our target audience are conservative evangelicals. By conservative we mean we abide by a doctrinal statement that is more in-line with the conservative denominations rather than liberal denominations that, for example, deny the virgin birth or think of Jesus merely as a metaphor.


Through the years ang mga estudyante po natin ay galing po sa mga denominasyon na Methodist, Full-Gospel, Pentecostal, Charismatic, Baptist atbp.

Ano ang mga subjects?
Click here for a short list.
Click here for the list with the course descriptions.

What is the schedule?
The ideal class sessions (depending on the requirements of the course) is evenings of Mondays and Tuesdays, 7:00-9:00PM. However, most of the times the professor will require homeworks to be done on Tuesdays.

Courses will normally start on the first Monday of the month.

What educational attainment must I have to qualify?
There is no English proficiency test. The medium of instruction is Taglish. Student notes and readings for the most part are in English but if a teacher requires you to submit a composition, a Taglish or Tagalog paper is most welcome.

Is this program accredited?
Yes, the school that administers this is a duly accredited school of the Philippines Association of Bible and Theological Schools (PABATS).


For more info, email jmpesebre@yahoo.com

Monday, April 15, 2013

Routines for Relationships?



Routines, most especially spiritual routines as devotions, prayer, Bible reading or others we often call spiritual disciplines, can be routines that replace relationship with God. In one's effort to have a firm grip on reality by being disciplined and consistent one let's go on that relationship that the routine seeks to pursue. No longer is one concerned about His glory and renown, but he is already gloated over his own glory and renown as it is confined in self-directed virtues such as consistency, determination, etc.

Virtues can be vices for a Christian if they are not in the context of the gospel, of being anchored in the Gospel, of being consciously anchored in the Gospel. The reason why it becomes a vice is because of the menacing effect it does to our soul. There can be a certain emptiness in these if it is done for their own sakes, or forget that they shouldn't be done for their own sakes.

The virtues to be truly helpful to the soul has to be done in grateful obedience. With grateful one considers relationship with Someone who has been benevolent to him; with obedience one ropes in authority and accountability. The "grateful" assures grace, praise and worship in the divine work. The "obedience" assures identification with the divine testimony. The grateful brings in reflection on the gospel; "obedience", on the law.

Sunday, April 14, 2013

Faith For Famine




And it happened in the days when ⌊the judges ruled⌋, there was a famine in the land, and a man from Bethlehem of Judah went ⌊to reside⌋ in the countryside of Moab—he and his wife and his two sons. (Ruth 1:1)
These days we have lots of food. Even in times of massive calamity such as Ondoy, we can always manage to look for food. Back in the ancient times, when a massive calamity struck such as drought or a siege (a neigbouring hostile tribe invades yours), there will be a famine. Famines of old are always caused by something. In the Bible, famines do not happen randomly to the people of Israel. Why? Because famines have a purpose.

In the Old Testament, "God is sometimes depicted as using famine as a means of punishment (Lev 26:18–20; Deut 28:23–24; Isa 3:1)" (from Faithlife Study Bible). Yet the Bible also shows that famine is not an end in and of itself. It usually is a great leveler, but it is also a great propeller -- propelling the story to purposeful directions. This famine in the book of Ruth is one of those purposeful famines. The unfolding story would lead up to show a very important part in the history of Israel:
This book shows God’s providence in the life of one family in David’s line. The genealogy at the end of the account connects David with God’s promises given centuries earlier to Judah, and points the way to the establishment of a legitimate monarchy under David. (FSB)
And it all began with a famine. Think about that for a moment. A great story that started with a famine. Much like the stories of "bad luck" such as the story of Joseph being sold by his brothers to slavery. Or like the story of Israel being slaves in Egypt and consequently driven out to be pursued up until the Red Sea. Or the story of Saul, blind in Strait Street.

Or the story of Jesus, dead on the cross -- bloody and bowed down. (Invictus didn't come in handy.)

Yet in these stories one finds an unraveling of purpose as explained earlier as "God's providence."
The key purpose of the famine in the story of Ruth is to introduce a series of events that would end in the fulfillment of God's chosen king. In the book of Ruth itself we find a beautiful story of redemption and favor.

Much like the message we find in the story of Jesus. It is a story of redemption and favor. Jesus lived a righteous life, died righteous -- to redeem His people from the bondage of sin. Your sin. That death introduced us to a Jesus who resurrected after three days a new man to show that the sacrifice of His death was approved of the Father so that anyone who believes this Gospel will also be approved by God.

Like the story of the famine in Ruth, Jesus' death has a purpose. The famines in your life do too. May God always find you in faith as you travail of these "famines" for the God of Purposes never slumbers nor sleeps. Do not accompany this famine with anger, bitterness and hopelessness. May this famine be for you a time of faith.



John Pesebre
with End-Stage Renal Disease Famine

Friday, April 5, 2013

Myself Almost Despising: Of Miracles and Sadness



Where do you start to think about a miracle? Let's try to find out.

For many people, a kidney disease, especially the kind that I have called End Stage Renal Disease (ESRD), is a death sentence. I say that not to exaggerate and I could not even begin to tell you the many studies on ESRD that talk about morbidity and sudden death. Almost all of the patients I meet at the local dialysis center and the National Kidney and Transplant Institute would probably move Sir John Suckling to extend his poem "Why so pale and wan" into the longer epic poetry. When you have ESRD you always feel sluggish and lethargic because of the high level of toxicity in your blood. And the worst of all feelings, the fear of death.

Dialysis cannot do it all. A dialysis only performs 15% of the kidney's function. A ESRD patient like me (as compared to a normal person) would usually have 1000% blood toxicity higher. That's how bad it is. If you have that much toxic in your blood, you would also be impatient, irritable, forgetful and very prone to depression. Some people I've read about just lose the will to live.

Depression, yes. I've read somewhere that depression is the main trouble of kidney patients aside from their physical infirmity. Simple ideas such as death, life span and cardiac arrest distracts from normal thought. I go to a dialysis center right at a mall where I get to see a lot of people on my way. Sometimes just looking around depresses me because I feel envious about the hundreds of people that are healthy. Then right at the midst of that throng is a poor unhealthy person like me.

Poor and unhealthy, that's the sad mental script. As soon as you let that thought ruminate in your mind, then the floodgates of depression will start rampaging in: blame, anger, resentment, despair, loneliness, shame, scorn, destruction.

And then you just stop. Stop like life is no longer to be cherished, to be thankful for. You stop thinking of other people -- most hurtful of all is that you stop thinking of the people you love. All you ever think about is yourself and how miserable you are. You start to despise yourself.

To despise oneself is a horrible plight. It makes you shout angry words at loved ones. Or demand entitlement. Or live in fear, paranoia . . . pain. The pain of a despicable condition, the pain of having to reflect on imminent death. It goes with you on the breakfast table, your solitude, your conversations with your children and even in your sleep. If there is one image that would best capture it is a knife stabbed on your side. You could think of discomfort, of fear, of pitiful agony, of hopelessness -- all rolled into one experience: you.

Yet many of these things, believe it or not, happen in the mind. The physical infirmity occurs in short intervals such as a horrible looking needle to be inserted on your arm or muscle pain after prolonged activity. That to me is bearable. But the thing of the mind is one that confounds me all too often. The mind is a very powerful thing. It is like a ship's rudder, directing where the ship goes. In this case the ship is your life.

There needs to be a transition that has to happen in the mind to overcome this gnawing sadness. There are many reminders that tell us to move from one emotional status to a better one. In my case, one of them reminders is Shakespeare's Sonnet 29.

This particular sonnet is a very important piece of poetry for me. Back in the 90s, I wooed my wife (who was then just a close friend) using this sonnet. We were in a bookstore and I pretended to be surprised upon seeing a book of Shakesperean sonnets in the shelf. I flipped the pages to sonnet number 29. My wife didn't know that I memorized this sonnet when I was in college. I faked fumbling reading the first lines whereupon I put the book back to the shelf while still reciting the rest of the poem, dropped myself on one knee as if proposing and finished the concluding couplet:

For thy sweet love remembered such wealth brings
That then I scorn to change my state with kings.

Up to this day, that we would talk about that event as the most romantic episode of our simple love life.

These days Sonnet 29 resurfaces but this time I'm dropping on both knees understanding the place of faith in all of this. Before I continue, let me just give you a very brief look at this sonnet I'm talking about.

Shakespeare and Myself Almost Despising
In Sonnet 29, Shakespeare structures this short lyrical poetry in two major sections. There is the anguish:

When, in disgrace with fortune and men’s eyes,
I all alone beweep my outcast state,
And trouble deaf heaven with my bootless cries,
And look upon myself and curse my fate,
Wishing me like to one more rich in hope,

And then there is the resolution to the anguish:
Yet in these thoughts myself almost despising,
Haply I think on thee, and then my state,
(Like to the lark at break of day arising
From sullen earth) sings hymns at heaven’s gate;
For thy sweet love remembered such wealth brings
That then I scorn to change my state with kings.
I understand that Shakespeare addressed this sonnet to a love interest (reason for my using it to woo my wife). Yet the structure shows a certain struggle to overcome adversities, in his case a "despising" of oneself. It has a anguish-resolution transition -- an invitation for us to consider in times of difficulty.

The Challenge to Overcome
It is easier to confront situations when it is still readily reversible, such as a financial problem, a heartache, a fatty liver or high cholesterol diagnosis, or even an ordinary marital conflict -- than a situation like ESRD that would involve a lot of financial difficulty (Php. 4500/dialysis twice a week), a kidney transplant (approx Php. 1.6M expenses) and post-transplant crisis (possible kidney rejection and a whopping Php. 100k monthly on drugs and hospital stay for first three months). That puts your problem in perspective, doesn't it? LOL.

The challenge to overcome for people like me begins at 4 o'clock in the morning. It is a time to meditate and open my eyes to the beauty of life or "Haply I think of Thee, and then my state" -- or more specifically, open my eyes of faith.

At one level a man must have a resolve to fight off depression. But on a deeper level that fighting off has to be anchored in a favor. Not just of a human kind but of a God kind. Faith. A person fighting off depression at least must come to the understanding that behind his ability to FIGHT is a FAVOR from God. Faith. The idea that it is a favor from God starts with the gift of life. The life that is very meaningful. Yes I do have a sickness that can make me hate everything. But is it fair to hate everything? or to hate at all? Does my life mean hate? I have beautiful kids. Biboy is 7 months old. Eula is 4 years old. Jotham is a good-looking, lanky, smart 13-year old honor student. On top of it all is a beautiful wife who belongs to the top three kindest people I know (the other two are missionaries). If my life means hate then I understand why many people give up on life for there is nothing to cherish in hate. A hateful person is a sad person.

Then there is also the deepest level of all, the favor of God for salvation. These days I take hope in many of the promises of God. Almost always, I try to shape my mind and my life with the promises of His Word like Psalm 46:1-3

God is our refuge and strength, an ever-present help in trouble.
Therefore we will not fear, though the earth give way
and the mountains fall into the heart of the sea,
though its waters roar and foam and the mountains quake with their surging.
It is easy to be shaped by grief, pain, resentment, etc. and apply those misgivings to other people or the difficult events in life such as "the earth give way and the mountains fall into the heart of the sea."  It's easy to despise life with that but it will also shape me into the thoughts of my heart. Despicable thoughts, despicable me. The salvation that comes from Jesus Christ is a truth that can shape a person even when he is followed around by infirmity and emotional travails. The salvation coming from Jesus overcomes "my thoughts almost despising" and assures it with a lot of life-shaping truths such as love, joy, peace, kindness, goodness, etc.

There is a favor called salvation and it begins with belief in the GOSPEL found in Holy Scripture.

The Bible tells of Jesus who was sent to earth by the Father to live a sinless life, suffer persecution and death by crucifixion from people to redeem His people from the sin that started with Adam and continues to this day. He rose from the dead and then ascended back to heaven. That was the perfect story of victory over sin and death. That is the GOSPEL. That is favor of the One who has the power to redeem people like you and me who sin by being bitter, resentful, scornful, liars, adulterers, thieves etc. -- despicable. One continues a path of depression if the despising of oneself arrests any form of good sanity. The salvation that comes from Christ is a salvation that overcomes that despising and moves the person to kneel before God and ask him for help. When a person believes the GOSPEL that person begins to see the overcoming power of God even against those who think there is no longer hope. There is a special favor that comes for a person who believes the GOSPEL and that is the favor of redemption and victory over sin.

Through the Gospel, God redeems a person from the "thoughts almost despising" and take that person to a realization
(Like to the lark at break of day arising
From sullen earth) sings hymns at heaven’s gate;
For thy sweet love remembered such wealth brings
That then I scorn to change my state with kings.
Realizing that, where do you start to think about a miracle for your life? You start with Jesus.

Sunday, January 27, 2013

I'm Not in Denial: Reflection on The Kidney Incident



Yet I am not silenced by the darkness, by the thick darkness that covers my face. (Job 23:17)

I suspect in some instances my friends who visit me and see me in high spirits and bubbly think that I'm in denial of my situation. You see I have End-Stage Renal Disease more popularly known as Chronic Kidney Disease or CKD. And for me to be seen thankful at life is just a bit suspicious. The truth is I'm just thankful. Simple as that. Thankful.

Being grateful when one is sick may cause some people to roll their eyes. It’s understandable. There are many instances when a person suffering a major tragedy in life would sink into a state of denial and create an illusion of detachment. All one has to do is to deny that the tragedy never happened and that one lives a normal life.

Some might think that seeing the blessings of God in a living nightmare is just plain denial. It might be true, but not always. Unlike the person in denial who refuses to believe difficulty has befallen one, the truth of the matter is I know that my life is a cautionary tale. My life right now is travail compared to many a regular life. I rise before the dawning of the morning and cry for help that my body won't deteriorate the entire day. Every morning I still cut my Carvedilol into two and organize them in a pill box along with the Amlodipines, Ferrous Fumarates and Calcium Carbonates. Every three days I still go the National Kidney Transplant Institute to go through four hours of hemodialysis. A machine as big as a small refrigerator sucks blood from me, cleans it, and then pushes it back to my jugular vein through a plastic catheter that is buried inside my collar bone 8 inches down. Every time I complete a dialysis, I still get 4000 units of an Epo shot on my right arm to ward off anemia by buttressing my hemoglobin production. I am currently nursing a fistula on my left arm. A fistula is like a USB port for blood. Later doctors would remove my catheter, sew the opening up and stab my fistula with two big needles for my dialysis. Every session I have to shell out ₱4500 (that's ₱45,000 a month!). Add to that, everyday, I have to measure my salt intake and avoid eating oily foods and food cooked in coconut milk or gata (I’m a Bicolano and this is probably the worst of all!). Everyday I have to watch my blood pressure and avoid stress (50% of “Chronic Kidney Disease” or CKD patients die of heart disease). Me, in denial? No way!

My outlook nowadays is that my life will never be the same again. CKD is a game-changer. My present prescription tells me that I have to have dialysis for the rest of my life and that a kidney transplant must be in my future plans to save money and life. And even after I get a transplant I will still be regularly monitored by the doctor, be careful with my eating and take a good dose of medications. Everyday I have to fight off the dangers of depression, worry, fear, and anger and overwhelm them with enthusiasm & zeal for life. That last part though “enthusiasm & zeal for life” is a gift from God. While “depression, worry, fear, and anger” are my own doing, “enthusiasm & zeal for life” are gifts of God. To make things clearer: think of these two groups as having two different sources – one self-generated; the other graciously given.

 These were my reflections as I pondered on a Bible book that exemplifies living without denials. One would wonder why the writer of Lamentations wrote these perplexing lines:
 I remember my affliction and my wandering,
   the bitterness and the gall.
I well remember them,
    and my soul is downcast within me.
Yet this I call to mind
    and therefore I have hope: (3:19-21)
 Why would remembrance of “affliction” which certainly created in the writer a “downcast” feeling and yet he has “hope”? John Calvin asks the same question in his commentary to this passage. He asks,

How can despair produce hope from itself? This would be contrary to nature. What then does the Prophet mean here...? Even that being oppressed with evils, he was almost lost, and was also nearly persuaded that no hope of good anymore remained.

Being “downcast” many understand is a bummer. Many people think that being “downcast” is a source of depression and may lead to many medical issues such as heart disease, stomach and psychological problems. But I would suspect that that is the same number of people who would believe that hope has a role in recovery. In a landmark study on the role of hope on cancer patients PhD and RN authors, Dr. Tone Rustøen, Dr. Bruce A. Cooper and Dr. Christine Miaskowski in Cancer Nursing: An International Journal for CancerCare (Jan/Feb [2013] 36.1) most specifically in their article “The Importance of Hope as a Mediator of Psychological Distress and Life Satisfaction in a Community Sample of Cancer Patients,” their study concluded that “hope is an important resource for oncology patients that impacts their quality of life.”

Now I have a recurring struggle with cynicism. I question a lot. A question that comes to my mind for readers would be that I am just saying this to alleviate my suffering and create an illusion of calm and serenity. Actually I don’t want to repeat myself. I have already stated above the difficulty I face not only on a daily basis but all the time. The more I deny that reality, the more incapable I am of adapting to the situation. That’s why I try to avoid living in denial.

A person-in-denial’s life is a life that is grounded on an illusion. When one creates a life that is not there, what one creates is oftentimes grounded on an illusion, if not always. Hope for it to be hope must be grounded on nothing but the Ultimate Reality, God Himself. Calvin is best to explain what I’m talking about in his commentary on Lamentations 3:21:

As then he would recall this to mind, he says that he would then have new ground of hope, that is, when he had recourse to God; for all who devour their own sorrows, and do not look to God, kindle more and more the hidden fire, which at length suddenly turns to fury. Hence it comes that they clamor against God, as though they were doubly insane. But he who is conscious of his own infirmity, and directs his prayer to God, will at length find a ground of hope.
 Perhaps this was in the mind of the authors of the Westminster Confession of Faith when they wrote “a true believer may wait long and conflict with many difficulties before he be partaker of [infallible assurance].”

Now that is a long and winded way to explain yourself that you are not in denial. Please forgive me.

If you'd like to know more about this Hope I'm talking about and how to begin a life in Christ -- the "ground of hope" (most especially those going through tough times), drop me a note at jmpesebre@yahoo.com.

Kidney Edward beside a mechanical Bea.

Wednesday, January 16, 2013

Blessings in the Context of a Nightmare: My Kidney Story



January 15, 2013

Dear Friend,

You might have heard about my medical condition.

I am writing this note as a way of thanking my family and friends for the outpouring of love I received from last week's nightmare. In one of my FB statusses posted during the ordeal, I wrote "I thought my kidney problem would be the most life-changing moment of my life. Turns out it would be the love of friends that would prove life-changing." Those who visited me heard what happened but some of your have not had discomfort hearing my story.

Last week on my wife’s birthday (January 7, 2013), I learned from an ER doctor of our local hospital that I had to go through lifetime of dialysis. My acid reflux it seemed was on and off and I had frequent diarrhea. My wife and I went to this hospital’s emergency room where they received outpatients. I had just arrived from a 12-hour trip from Bicol trying to secure a ministerial employment. The morning I arrived, I was already very weak and very pale. My wife convinced me to go to the hospital because initially I wanted to have a birthday date for her at a Korean restaurant. My wife refused my wooing and persuaded me to go to the hospital. In the afternoon, we arrived at the FEU-NRMF and went through a series of tests. My ECG, the first of the two tests, was fine so the doctor asked for blood work. A few hours later, we got the results. I felt like a truck ran over me.

A normal creatinine level of people is around 100. Mine was 1,800! That is why I have to get a dialysis. A creatinine level of that magnitute means that my body is festooned with chemicals that are supposed to be discarded. It just had no way of getting out of me. The doctor told us that even a level 500 creatinine clearance, patients would have everything coming up silly. If my blood is not cleaned any moment, I would not have any control over my mind. The dialysis cleans my blood so that I will live a normal life like you.

My medical condition was brought about by chronic hypertension and unmanaged stress which have been virtually unchecked. This means I have to go to a hospital every three days to have my blood cleaned for four hours. The immediate fear for me was financial. A session costs 2-3 thousand pesos. If I need to go to the hospital for dialysis at that rate (10 sessions per month) I’ll be needing something not less than 30, 000 pesos medicines not included.

There were more than 120 visits I received in my weeklong stay at the National Kidney Transplant Institute (NKTI) where we transferred that day we learned I had to have dialysis. For the life of me I have never experienced feeling the kind of love I received from friends and family. It was the perfect antidote for the portents of dread this week had for me. The trip from the FEU-NRMF to NKTI was to me like a trip to hell -- with fear and dark anxiety gripping my heart. It was dinnertime and we were in a rickety taxi -- Mhai, Jotham, little Biboy and me. I was hungry, nauseaus, and most of all scared cold. It was hard to cry. I do not know. I did not want my son see me crumble. When we arrived NKTI friends  -- our Homebuilders Bible study group – assisted us. There were many pale and sickly people waiting in the lobby. I looked worse -- ragged, confused and watery eyes. When the hospita finally checked me in a room, our friends prayed over me and they left. An hour later, my wife left also to tend to our infant who was not allowed inside the hospital. My son Jotham spent the night with me. My wife returned midnight and told me that she asked one of our Homebuilders family to care for Biboy the entire night so she could spend the night with me also.

At 3 o'clock in the morning of Tuesday (January 8) a nurse wheeled me out my room on a wheelchair and I was ushered through the dark, long and freezing alleys (NKTI has centralized aircondition) onto the operating room where a doctor will put me under the knife. Near my right shoulder blade, the doctor opened me up and inserted an 8-inch catheter into my jugular vein to prep up my first dialysis experience. Yes there was local anesthesia and the room was very quiet -- no shouting, no restrained patient -- just the deafening screams inside my heart.

It was during that time that I made a resolution.I did not have to go on with life like this. I remembered that two days ago, Sunday, I preached three sermons on Lamentations 3:22-24

Because of the Lord’s great love we are not consumed,
    for his compassions never fail.
They are new every morning;
    great is your faithfulness.
I say to myself, “The Lord is my portion;
    therefore I will wait for him.”

In that sermon, I challenged the congregation. Little did I know that I would have to make that challenge to myself. Right here, right now. Somehow while sprawled on that table with a patch of anesthesia on my shoulder and a doctor holding off spurts of blood from my jugular vein, I had an epiphany: Because of the Lord’s great love we are not consumed, it said.

When the doctor was done, she stitched me up and instructed me back to my wheelchair which a nurse again pushed to the waiting room as the doctor cleaned up the operating table. It was 4 o’clock in the morning and much of the hospital lights were off making the place a bit dark. The nurse parked my wheelchair fronting the next patient – a 39-year old woman and a first time dialysis patient. She had the face of death. This was probably how I looked awhile ago. I comforted her by calling her “Classmate” and tried to make her smile: I was back to my old self and the beginning of many memorable blessings in the context of a nightmare. When she was finally wheeled to the operating table, she winked me a smile.

I had more than 120 visits from January 8-15 with an average of 20 per day. Almost all of them handed me money before they left and that helped us afloat. For the life of me I have never experienced feeling this love and joy from friend and family, to tell you the truth. We were literally carried through by the love of people. I told my wife that had if it not had been for them, I would have descended into a deep despair so dreadful to even imagine. A group of pastors decided to chip in. My high school classmates decided to be generous. I was visited by my seminary president, two denominational heads, quite a number of senior pastors, my old church in Marikina, my present church in Cavite, seminary classmates and schoolmates, my students, former students, colleagues, my wife’s college classmate (!), and even an enemy who incidentally was my first visitor. Well, he was an enemy in a coldwar sense. This was not of a violent nature. He apologized for what happened to us before and I gave him a hug.

So you see, this was my blessings in the context of a nightmare. Why nightmare? Well because I was diagnosed with End-Stage Renal Disease (ESRD) secondary to Hypertension – a real life-changer. When you see me I would look normal. My kidney failure did not give me the typical symptoms of bloating and dark skin (I already have dark skin to begin with!). I’m just the same John who is still very lively because of the many blessings he has received from God that week when it was supposed to be a week of dread and dismay. I am not in denial. You will know when you are in denial because you will feel strange. I am just thankful that God made me understand a little bit about how beautiful His gifts are. I am thankful that

Thou [O Lord] hast turned for me my mourning into dancing: thou hast put off my sackcloth, and girded me with gladness (Psalm 30:11)

I was discharged this afternoon from the NKTI and I spent my first dinner with the entire family for the first time since the nightmare. I opened the family prayer with these words:

Because of Your great love we are not consumed

Sincerely yours,




John, bad kidney


Wednesday, December 5, 2012

Ancient Philippines: Pre-Islamic, Pre-Christian


excerpt taken from Peter Gordon Gowing, Muslim-Filipinos: Heritage and Horizon (Quezon City, Phils.: New Day Publishers, 1979)

NOTE: images in this article are not included in the book
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[page 11] It is popular in some circles today to say that before the coming of Islam and Christianity, the Philippines were inhabited by one people. That statement is reasonably accurate insofar as it refers to the fact that the majority of the inhabitants of the Archipelago were racially the same (that is, Malays except for the Negritos), spoke related if differentiated languages and practiced similar but differentiated customs. The statement of course, is not accurate in any meaningful socio-political sense -- which is the way most of those

[page 12]who say it want it to be taken, for they usually follow up the statement with the broadside charge that Islam and Christianity served to divide the one Filipino people into two hostile camps (e.g., Casiño, 1975 :26 and Ver, 1976 :2-3) . Nothing in the evidence from Philippine prehistory supports a conclusion that before the coming of Islam and Christianity, the scattered groups of inhabitants were undivided, living in anything like pristine peace and harmony. On the contrary, early Spanish chroniclers and Filipino folk traditions originating from pre-Islamic, pre-Christian times suggest `that inter-barangay and inter-island rivalry and warfare were common; and that hostility often existed between highland and lowland, inland and coastal groups (cf. Ph, clan, 1959 :15-18) . If anything in the history of the Filipinos served to bring about a sense of "solidarity" among large numbers of them, and prepared the way for the emergence of national consciousness, it was the adoption of Islam by some Filipinos and of Christianity by others. What happened` was the rise of two nationalities -- where before there had been no nationality -- one Filipino Muslim, and the other Filipino Christian. Historical circumstances have thrust these two nationalities into one Philippine State and the problems of their religious, social, economic and political accommodation to each other have impeded the achievement of a unified consciousness. Dean Cesar Majul (1966b:304) makes the -same point in other terms:
Certainly,  almost  up  to  the  end  of  the  nineteenth  century,  there  was  no  such thing as a Filipino people in  the  sense we now understand it.   It is  well known that  the   Christian   natives  of  the  Archipelago   generally  came  to   be  called "Indios," and the  Moslems of the  South "Moros."   But there are many historical factors which have  contributed to the progressive transformation  of the "Indio" and  "Moro" into  Filipinos  belonging  to  a  national  community,    This  process, not unaccompanied by  conflict, has  been  gradual  but inevitable.


The  ancestors  of  the  Malay inhabitants  of  the  southern  Philippines  who  adopted  Islam  were  much  like  the  Malay  inhabitants  of the  other  Philippine  islands.    In  the  course  of  many `centuries, beginning  three  or  four  millenia  B.C.,  they  had  migrated  across  the
shallow  seas  in  frail  boats   (barangays)   from  the  Southeast  Asia mainland  and  the  Indonesian  Archipelago.    They  established  small, scattered  communities along the island coasts.   In time, some groups

[Page 13] followed the rivers inland and became farmers,  while  those remaining on the coast took their living from both land and sea as agriculturalists, fishermen, traders  or adventurers.

Very  little  is  actually  known  about  the  pre-Islamic  peoples  of Mindanao and  Sulu  but. it is  evident that they were far from  being "one  people" before the  coming  of  Islam.  Centuries  of  ethnic  differentiation  had  occurred  among  southern   Philippine  inhabitants prior  to  Islam's  arrival.    For  example,  it is commonly  believed,  on the  basis  of  legends  common  to  the  two  groups,  that  the  Tiruray and Maguindanao were once one people but were separated at the time Islam  was introduced  into  Mindanao.   Stuart  Schlegel  (1972 :25-30) has persuasively argued from lexico-statistical analysis and other cultural  data  that  the  Tiruray  are  related  much  more  closely  to  the upland,  swidden-farming,  rain-forest-dwelling  groups  of  the  Cotabato  cordillera  (e.g.,  the Tagabili  and  Bilaan)  than  to  the  lowlandMaguindanao.    Moreover,  lexicostatistical  dating  suggests  that  the common  ethnic ancestry  of  the Tiruray and  Maguindanao  may have separated as  long ago as 1800  B.C.   Certainly the  two  groups  were related  by trade and  barter, and  were  possibly  allies  in  local  or regional  squabbles.   It  is likely that  there  were  formal  pacts,  cast in the idiom of  brotherhood,  which cemented their relations from time to  time.   But  they  were  not "one  people."


It  is  also  clear  that  the  pro-Islamic  peoples  of  Mindanao  and Sulu  were  not  isolated  from  the  cultures  of  their  neighbors  to  the north or south.  For instance, some scholars  (e.g., Spoehr, 1973 :21-22) have  suggested, ' on  linguistic  and  other  evidence,  that  the  present-day  taugimba   (farmers  of   inland  Jolo)   might  be  descendants  of earlier Samalan-speaking inhabitants who had migrated t~o Jolo from the  south,  from  Borneo  or  the  islands  of   northeastern  Indonesia. Eventually,  according  to  this  theory,  they  were  pushed  inland  and later assimilated  by an aggressive,  maritime  people--_-tauhigad  (people  of  the  coast)--who  had  intruded   (900  years  ago?)   from  the north, from the Visayas or northern  Mindanao.   Today they are one people,  the Tausug,  but  there  is  a  residual  distinction  between  the taugimba  and  the  tauhigad  which  lingers  still  in  that  society.


Archaeological,  linguistic,   folkloric  and  other  studies  indicate that Mindanao and  Sulu  enjoyed fluent trade  with  Indonesia,  China and  Indo-China  from  at  least  the  beginning  of  the  thirteenth  century.   Buansa  (modern  Jolo)  was  a  major  trading  post in  the  Sulu Archipelago  before  the  coming  of  Islam.    Scholars  are  not  agreed on  the  extent  to  which  the  Malay  peoples  of  Mindanao  and  Sulu had  been  subject,  if  ever,  to  the  successive  Indonesian  empires  of Srivijaya and  Majapahit,  or to the lesser  powers  based  on  Sulawesi and  Borneo.    But  that  there  were  interrelationships  of  some  sort

[Page 14]
cannot be doubted. The languages, dress, pottery and other manufacturing arts, features of adat (customary law), traces of pre-Islamic religious beliefs and mythology, and other aspects of present-day Moro culture, testify abundantly to the influence wrought by many centuries of contacts with both the mainland island societies of Southeast Asia, and also with China.

Bad Boys of the Ancient World: The Kipchaks || John Pesebre



Introduction
The name Kipchak does not carry with it a sound of notoriety. Kipchak sounds like a brand, like Flapjack pancakes. But what it has for its name’s cuteness & softness cannot be seen in its notorious history.

How’s this for little trivia? In 14th century Europe, they attacked a walled city by catapulting rotting corpses. This ancient biological warfare contaminated the city with yersinia pestis – the bacteria that started the Black Death. 

The walled city was not your typical clean environment. Scurrying about were rats and the squalor just made things worse.

The Kipchaks were nomads. They usually did not have permanent houses because they lived in yurts (movable tents). 

In the 11th century, they were all over the Europe and Asia but mostly near the areas of present-day China and Turkey. They loved to travel. This is the reason why they were sprawled all over Eurasia during their time.


The Kipchak community had an important role in the flourishing of the Islamic dynasty in Egypt and Syria. The Mamluk dynasty ruled Egypt from 1250-1517 and became very rich. How they came from poor Mamluk slaves to rich Mamluk dynasty is a also a story of notoriety.

Human beings have the capacity to survive. We can change our attitude, our trade and our resolve to face the adversities of life. The story of the Kipchaks although one of notoriety can make us reflect on the importance of overcoming obstacles and the challenges of life.

Claim to Notoriety of Kipchak
The city was called Crimea back then. It was a commercial capital so that traders from as far as Venice travel to trade. The famous Venetian traveler Marco Polo was said to frequent Crimea to trade. Traders from Marco Polo’s hometown of Genoa, Italy also visited Crimea regularly. When the Kipchaks attacked the city, it is believed that the Genoan traders carried the bacteria with them back to inland Europe. This began a series of infestation all over Europe.

Today Crimea is called Ukraine. There is no trace of the Black Death but back then the death was countless. The years 1351-1371 were the two decades where this plague hit. An estimated 200 million people died.

The evil dictator Joseph Stalin is said to have been traced in Kipchak’s ancestry.

A Fighting People
Kipchaks loved to fight. They fought the armies of Byzantines, Kievan Rus, the Hungarians, and the Pechenegs. Sometimes they ally with them. Their toughtes battles were against Genghis Khan and his Mongols who eventually defeated them and made them part of the western front of the Mongols called the Golden Horde.

When the Mongolian dynasty was at its height, many of the Kipchaks became slaves in the Arab Ayubbid Dynasty deposed in Syria and Egypt. Kipchak slaves were called Mamluks. Later on these slaves gained in number and formed an African Mamluk state but only survived until the 19th century.

Today, there is no surviving Kipchak community.


Luke the Evangelist, MD extraordinaire



ἀσπάζεται ὑμᾶς Λουκᾶς ὁ ἰατρὸς ὁ ἀγαπητὸς καὶ Δημᾶς. 
(Colossians 4:14 BNT)

The Apostle Paul calls his "beloved" ally as iatros (Greek for physician) -- professional designation I suppose. The "iatr" in "pediatrics" comes from that Greek root; hence, paedo is Greek for child = "pediatrics" is  "branch of medicine dealing with children and their diseases."  In the time of Paul, that's what they call a doctor: iatros. Shepherd wrote in Luke: Physician and Apostle

  • Luke was a physician. He used a medical vocabulary instinctively. In the incident where the boy is said to be "thrown down" (English text) by his affliction, the Greek word Luke uses was the current medical term for convulsions. In the incident where the distraught father cries to Jesus, "Look upon my son!", the word Luke uses for "look upon" is the current medical term used of a physician seeing a patient. Like most physicians Luke was understandably defensive of the medical profession. When the menorrhagic woman approaches Jesus, Matthew and Mark tell us she had exhausted all her savings on physicians but was no better. Dr. Luke tells us the same story, but chooses to omit the part about costly medical treatment that has proved ineffective.
Doctors in ancient times were given lofty status. The article Medical Community of Ancient Rome discusses


  • At the top was the equivalent of a surgeon general of the empire. He was by law a noble, a dux (duke) or a vicarius (vicar) of the emperor. He held the title of comes archiatorum, “count of the chief healers.” The Greek word iatros, “healer”, was higher-status than the Latin medicus.


Such was the regard given to doctors in those days. Moreover, the education leading up to a practice in medicine was also a rigorous one that involved a wide range of subjects that included grammar, philosophy and rhetorics. A student might be able to reach the learning tier of the rhetor

  • The rhetor was the final stage in Roman education. Very few boys went on to study rhetoric, and early on in Roman history it may have been the only way to train as a lawyer or politician. This is where spokesman, the original translation of orator, comes from. (in Education in Ancient Rome)

This could be the reason why we have our Evangelist as a good literary writer. We all know that

  • Luke's writings are the single largest contribution to the New Testament. His written gospel is the longest book in the NT; when we add his second volume, the Acts of the Apostles, we have over one-quarter of the NT. Luke wrote excellent Greek; in fact his Greek is the best in all of scripture." (Shepherd)
This is not at all surprising to some historians like Jo-Anne Shelton. She explains,


  • Tacitus pointed out that during his day (the second half of the 1st century AD), students had begun to lose sight of legal disputes and had started to focus more of their training on the art of storytelling. (As the Romans Did: A Sourcebook in Roman Social History (New York: Oxford University Press, 1998)

So we have here a good storyteller who is also a topnotch doctor. See my sermon where I mentioned some of the data in this feature here.

J.P.R. Pesebre
Quezon City
2013

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See:
The Greeks May Have the Last Word but Who Has the First?

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