Languages   |   Education   |   Training   |   Ministry History   |   Questions

 

LANGUAGES

Tagalog, English

 

EDUCATION

School

Degree

End (mm/yy)

 

Drew University

Doctor of Philosophy - Wesleyan/Methodist Studies

05/09

 

Drew University

Master of Philosophy - Wesleyan/Methodist Studies

05/06

 

Wesley Divinity School

Master of Divinity

03/01

 

Mapua Institute of Technology

B.S. Electronics and Communications Engineering

03/93

 

TRAINING

Course

End (mm/yy)

 

Title IX Training (Sex-based Discrimination and Sexual Harassment)

03/26

 

CERTIFICATIONS

Certification

End (mm/yy)

 

N/A

N/A

 

MINISTRY HISTORY

Church/Organization

Position

Begin (mm/yy)

 

Mega Manila Annual Conference

Conference Superintendent

02/24

 

Mega Manila TCAT

Chair

08/23

 

Asbury Theological Seminary

Associate Professor of Global Wesleyan Theology

07/21

 

United Theological Seminary

Associate Professor of United Methodist Studies

07/12

 

United Methodist Church of Sitka (Alaska, USA)

Pastor-in-charge

07/09

 

Sabas Bengco Sr. United Methodist Church (Pampanga, Philippines)

Pastor-in-charge

06/98

 

Gethsemane United Methodist Church (Pampanga, Philippines)

Pastor-in-charge

06/97

 

MINISTRY HIGHLIGHTS

Youth Leadership (1991–1994):

- Served as president of the United Methodist Youth Fellowship in our district, helping lead youth camps, develop young leaders, and witness many professions of faith. Several young people discerned a call to full-time ministry.

 

Pastoral and Evangelistic Ministry, Philippines (1997–2001):

- Served as a youth evangelist and regular speaker in churches and youth gatherings.

- The two churches I pastored experienced seasons of revival and growth.

- In 2001, I helped facilitate the planting of a new church, Amazing Grace UMC, in San Isidro, San Simon, Pampanga.

 

Youth Ministry, Drew University Years (2001–2009):

- Served as youth pastor in Chinese and Filipino congregations in New Jersey, revitalizing youth ministries.

- Helped lead Christmas youth camps where many came to faith and committed to full-time ministry.

 

Pastor, Sitka, Alaska (2009–2012):

- Witnessed spiritual renewal that transformed the church’s culture.

- Initiated a Filipino fellowship and outreach to Alaska Natives.

- Received 28 new members by profession of faith in my final year.

 

Associate Professor, United Theological Seminary (2012–2021):

- Awarded Teacher of the Year by the General Board of Higher Education and Ministry of the UMC (2015).

- Published Spirit-Filled Protestantism (2017), recipient of the Smith/Wynkoop Book of the Year Award (2018).

- Regular speaker at revival conferences and facilitator of healing prayer workshops.

- Helped hundreds of students prepare for ordination in the UMC.

- Facilitated the organization of a prayer movement of Filipino United Methodist traditionalists and renewalists in the Manila Episcopal Area of the UMC during a time of discernment to disaffiliate from the UMC (2020-2023), which later resulted in the formation of the GMC Mega Manila Provisional Annual Conference (2024).

 

Associate Professor, Asbury Theological Seminary (2021–Present):

- Served as President of the Wesleyan Theological Society (2022–2023).

- Continues to invest in the discipleship and formation of students.

 

Conference Superintendent, Mega Manila Annual Conference (2024–Present):

- Oversaw growth from approximately 20 pioneering congregations to over 70 churches across Luzon, Visayas, Mindanao, the Middle East, and the UK.

- Led the vision for the Empowering Academy, a developing school of ministry offering Course of Study and continuing education.

- Facilitated partnerships with Truett Theological Seminary and Wesley Biblical Seminary, with nearly 40 Filipino students across multiple regions currently enrolled.

- Continues to preach widely and lead many to faith in Christ and spiritual renewal.

QUESTIONS

 

1. Gospel: What is the gospel?

The gospel is the good news of God’s saving work through Jesus Christ, by which He delivers humanity from sin, reconciles the world to Himself, and inaugurates His kingdom on earth as it is in heaven. Through the life, death, and resurrection of Jesus, God has provided the way of salvation for all who believe, restoring us to a right relationship with Him. Yet the gospel does not end with justification. God’s saving work continues through the Holy Spirit, who brings about the new birth and sanctifies us to become more like Christ, a holy people being purified until His return. Thus, the gospel is both a present and future reality, beginning when one professes faith in Christ and culminating in the renewal of all creation. The Church, therefore, is called to embody the gospel as a visible sign and foretaste of God’s coming kingdom.

 

2. Trinity: How would you articulate the doctrine of the Trinity and why it matters?

When Jesus commanded His disciples to go and make disciples, baptizing them “in the name of the Father, the Son, and the Holy Spirit.' He revealed the author of salvation, the one God who bears one “name” (not 'names'). The Father sends His only begotten Son to redeem the world, and the Spirit, proceeding from the Father and the Son, draws us into communion with the Triune God through a life of discipleship. Salvation, therefore, at its core, is participation in the life of the Trinity. The Trinity matters because it reveals that God is a community of love between the Father, Son, and Holy Spirit, who invites us into that community. Without a robust understanding of this divine community, the Church cannot faithfully live out its calling. The Trinity grounds and shapes the Church’s identity as one, holy, catholic, and apostolic, as confessed in the Nicene Creed.

 

3. Jesus: In what sense did Jesus die for our sins, and how does it impact your understanding of the Church’s mission?

Jesus died for our sins by bearing the penalty of sin, satisfying the demands of divine justice, and making possible our justification, restoring our once severed relationship with God. At the same time, through His death and resurrection, He defeated the powers of sin, death, and the devil. The cross, therefore, not only decisively removes the penalty of sin but also delivers us from its power. It is not merely a past event, but a present reality made possible by the Holy Spirit. It shapes the Church’s mission in profound ways. We proclaim not only forgiveness of sins but also new life in Christ. The Church is a witness to this saving work, calling all people to repentance, faith, and holiness. The cross also inspires us to humility, self-denial, and a willingness to suffer for others out of genuine love, just as Christ has done for us.

 

4. Holy Spirit: How does the ministry of the Holy Spirit relate to your understanding of the Church?

The Holy Spirit is the active presence of God in the Church and the world. The Spirit convicts of sin, righteousness, and judgment (John 16:8–11), brings about the new birth, assures believers of their salvation, and continues the work of sanctification (Romans 8:13–16). Without the Spirit, the Church would be a lifeless institution; but with the Spirit, it becomes a living, dynamic body of Christ. The Spirit distributes gifts for ministry, empowers signs and wonders, builds genuine unity amid diversity, and leads the Church into all truth. The Church cannot be sustained by human effort alone, but only through total dependence on the Spirit’s presence and power. This calls for both openness and discernment. It is through the Holy Spirit that we are formed into the full stature of Christ, for the Spirit consistently testifies to and glorifies Jesus (John 15:26).

 

5. Sanctification: Do you affirm the doctrine of entire sanctification, and how would you explain it to someone who has not encountered it before?

I fully affirm the doctrine of entire sanctification as taught by John Wesley, who described it as “perfect love”—the love of God and neighbor so filling the heart that it governs our tempers, words, and actions. It is not the absence of sin, but about the fullness of love that displaces sin. It is a work of God’s sanctifying grace whereby the heart is purified and wholly oriented toward Him. This does not mean we possess divine perfection or are free from human limitations, but that we are made perfect in love, as Christ Himself demonstrated. For someone unfamiliar with this doctrine, I would explain it as God’s desire not only to forgive us but to transform us completely in this life, so that we may love Him with all our heart and love our neighbor as ourselves. It is the gospel brought to its fullness in Christlikeness.

 

6. Holiness: How do you understand holiness as it relates to human flourishing?

Holiness is deeply relational. It is “perfection in love”—the love of God and love of neighbor filling the full capacity of the soul and made possible in this life through the sanctifying work of the Holy Spirit. Through sanctification, the Holy Spirit forms Christlike character, producing the “fruit of the Spirit.” This fruit is the means by which God heals and renews humanity. People begin to flourish spiritually, morally, emotionally, and, most especially, communally. Misdirected loves are reoriented toward perfect love, and broken relationships are restored. Holiness, therefore, leads not to constraint but to freedom, and to lives marked by compassion and justice. Because holiness is one of the four marks of the Church as outlined in the Nicene Creed, a holy Church participates in God’s healing work in the world. We become God’s healing balm for the nations, offering a foretaste of the New Creation.

 

7. Sacraments: What is your understanding of the Sacraments and their role in the life of the Church?

The sacraments—namely Baptism and the Lord’s Supper—are means of God’s grace. They are not merely symbolic acts but real encounters with God’s grace. In Baptism, we are incorporated into the body of Christ, initiated into the life of the Church, and share in His death and resurrection (Romans 6:3–4). Therefore, baptism reminds us that all believers are called into ministry. In the Lord’s Supper, we experience Christ’s real spiritual presence, not only through the elements but in the sacramental act as a whole, a foretaste of the heavenly feast. The sacraments function both as signs by which God strengthens faith and forms the Church. They remind us that grace is not abstract but tangible. In a fragmented world, the sacraments also serve to unify us and root the Church in its identity and mission. Faithful participation in them is essential to the Church’s spiritual life.

 

8. Scripture: What is your understanding of scripture’s inspiration, authority, truthfulness, and sufficiency?

In keeping with the Fifth Article of the Articles of Religion of the Methodist Church—“Holy Scripture containeth all things necessary to salvation”—I affirm that Scripture is the inspired Word of God, fully trustworthy, and sufficient for our salvation. It carries authority over all matters of faith and practice and serves as our normative guide for doctrine and holy living. Scripture is not only a record of God’s revelation but the means through which God continues to speak to us by the illumination of the Holy Spirit. It is therefore the primary source for theological reflection, shaping the Church’s teaching, discipleship, and mission. At the same time, faithful interpretation requires humility, attentiveness to literary and historical context, and a commitment to the historic Christian faith. Rooted in Scripture, the Church remains anchored in truth and aligned with Christ’s purposes throughout generations.

 

9. Human Sexuality: What is your understanding of human sexuality expressed in terms of human flourishing?

Human sexuality is a gift from God, created with purpose and meaning within the framework of human flourishing. Scripture affirms the goodness of sexuality within the covenant of marriage between one man and one woman. This vision is not arbitrary but rooted in God’s good design. When lived according to this design, sexuality contributes to personal and relational wholeness. At the same time, the GMC must approach this subject with pastoral sensitivity, recognizing the complexities and brokenness many experience. We must hold together grace and truth, reflecting the character of Jesus, who is “full of grace and truth” (John 1:14). We are called to extend compassion and care to those who struggle with their sexuality while upholding God’s consistent call to holiness in Scripture. Ultimately, human sexuality finds its fullest meaning when aligned with God’s redemptive purposes and lived in holiness through the power of the Holy Spirit.

 

10. Human Beings: How does the biblical vision of human beings made in the image of God form your attitude toward the dignity of human life at every stage from conception to death?

The biblical vision that human beings are made in the image of God (Gen. 1:27) grounds my understanding of human dignity. Every person, from conception to death, bears this divine image and is therefore deserving of respect, protection, and care. This conviction affirms the value of the unborn, the vulnerable, the sick, the marginalized, and the elderly, and it shapes how we engage issues of justice, poverty, and human suffering. At the same time, we must recognize that the image of God has been marred by original sin, which means that human dignity must be understood alongside the need for redemption. The atoning work of Christ makes possible humanity’s full restoration to true dignity. Therefore, as I affirm the worth of every person created in God’s image, I must also point them to the good news of God’s redeeming love in Christ and the transforming work of the Holy Spirit.

 

11. Wesleyan/Methodist Contribution: What is the Wesleyan/Methodist contribution to the Church universal?

The Wesleyan/Methodist tradition offers a rich and dynamic contribution to the Church universal, particularly through its strong emphasis on free grace and holiness. It presents a holistic vision of salvation that is available to all, and not only limited to the forgiveness of sins but extends to our total transformation and the renewal of all creation. Wesley’s theology highlights that there is more to the Christian life beyond justification, an extraordinary possibility of full salvation in this life marked by perfect love for God and neighbor. As a result, it brings together works of piety and works of mercy in a dynamic way, emphasizing evangelism, discipleship, discipline, and connectionalism. Its class meetings and small group structures provide practical means for spiritual formation and accountability. In a fallen world, the Wesleyan emphasis on grace, holiness, and connection offers a compelling witness to the transforming power of the Holy Spirit.

 

12. Global Methodist Church: What is your vision for the GMC?

My vision for the GMC is that it would be a globally connected, Spirit-led, and missionally focused movement, rooted in historic Christian orthodoxy and Wesleyan theology, and oriented toward evangelism, discipleship, and church planting. I envision a church that forms mature disciples, raises up theologically grounded leaders, and sends the gospel to lost and unreached in faithfulness to Christ’s Great Commission. I believe God is not yet done with Methodism. At a time of renewed interest in Wesleyan theology, the GMC is uniquely positioned to participate in the rebirth of Methodism as a truly global movement. Central to this vision is its recovery as renewal and missionary movement, rooted in societies, class meetings, and disciplined communal life. I long to see the GMC reclaim this missional DNA: raising up evangelists, pastors, and missionaries to make disciples of Jesus Christ and to spread scriptural holiness across the globe.

 

13. Evangelism: What is evangelism and how have you practiced it effectively in your ministry?

Evangelism is the proclamation and demonstration of the good news of Jesus Christ, inviting people into repentance, faith, and new life in Him. It is not merely sharing information but bearing witness to a living Savior. In my ministry, evangelism has been both personal and communal through preaching, teaching, and cultivating a culture where the Church sees itself as sent. I have emphasized evangelism that is rooted in prayer, empowered by the Spirit, and attentive to context. In the Philippines and the Middle East, in particular, I have seen the importance of relational evangelism, building relationships, listening well, and embodying Christ’s love. At the same time, I believe in clear gospel proclamation that calls for response. Whenever I preach, I give people the opportunity to make a profession of faith in Christ. Effective evangelism integrates word and deed, conviction and compassion, always pointing people to a genuine encounter with Jesus.

 

14. Discipleship: What is a disciple, and how have you effectively made disciples in your ministry?

A disciple is one who follows Jesus, is being transformed by Him, and participates in His mission. Discipleship, therefore, is not simply about imparting knowledge but about relationship. In my ministry, I have intentionally integrated discipleship into both academic and church settings alike. I emphasize that discipleship involves not only the mind but also the heart. Over the years, I have discipled parishioners, students, and former students. Currently, I am mentoring several pastors in Mega Manila and at Asbury Seminary, focusing on intentional, relational formation. I have found that discipleship deepens when believers are actively engaged in ministry, learning by doing as they serve others. Ultimately, the goal is not only to form mature believers but to multiply disciples who are equipped to disciple others. This reflects the Wesleyan vision of forming holy people who live out their faith in both personal and social dimensions.

 

15. Local Engagement: How have you led congregations to engage their local contexts with the gospel?

I have encouraged churches to discern the specific needs and opportunities within their communities and to respond with both gospel proclamation and tangible acts of love. I have always emphasized to our pastors that their appointment is not merely confined to a local church but to the community where they are located. Hence, I have strongly supported churches that have community outreach, through mercy ministries, and partnerships with local leadership. In Mega Manila, for example, engagement often involves addressing both spiritual and physical needs. Most of our new established church plants are involved in feeding ministries among children and engaging with police and local officials. I have also emphasized equipping the laity to take ownership of mission, moving away from pastor-centric mission. When churches understand their context and respond faithfully, they become visible witnesses to the gospel, demonstrating the transforming power of Christ in everyday life.

 

16. Unreached People Groups: How do you understand the mission of the GMC in relation to unreached and unengaged people groups?

The GMC must have a clear commitment to reaching unreached and unengaged people groups, those with little or no access to the gospel, especially those in the 10/40 window. This reflects the biblical vision that the gospel is for all nations (Rev. 7:9). It requires prioritizing strategic mission efforts beyond established Christian contexts through intentional partnerships, sacrificial investment, and sustained support. We must cultivate a missionary mindset within our churches, helping believers see that the call to go extends beyond familiar settings. Engaging unreached peoples requires cultural sensitivity and deep reliance on the Holy Spirit. As a global church, the GMC is uniquely positioned to mobilize leaders and resources across regions. In Mega Manila, we are already seeing this in Mindanao and in the Middle East, where we are reaching Muslims and other non-Christians. Faithfulness in this calling is essential to our identity as a missionary movement.

 

17. Global Missions: What is the local church’s role in global missions? How will you equip local churches for that role?

The local church is the primary sending and supporting body for global missions. It is within the local congregation that believers are discipled and commissioned. My role as a leader is to help churches recover this vision and provide practical pathways for engagement. This includes teaching the biblical basis for mission, facilitating partnerships, and encouraging both short-term and long-term involvement. In Mega Manila, I have seen the value of connecting U.S. churches with our churches, fostering relationships that deepen commitment and mutual understanding. At the same time, I envision churches that have traditionally seen themselves as recipients of mission stepping into the role of senders, engaging in cross-cultural mission regardless of economic status. Ultimately, global missions is not an optional program but a central expression of the Church’s identity. When churches embrace this calling, they participate in the mission of God, missio Dei, as co-laborers in His redemptive work.

 

18. Christian Unity: What is your understanding of Christian unity? How will you lead the Church toward greater unity in Christ and the Spirit both within the GMC and in relation to other ecclesial bodies?

Christian unity is both a gift of the Holy Spirit and a calling. It does not erase our denominational distinctives; rather, it calls us to articulate them clearly so we may contribute meaningfully to the broader body of Christ. In fact, faithful ecumenical engagement requires theological clarity, not ambiguity. At the same time, we are called to pursue unity with other Christians wherever possible, recognizing our shared confession of Christ and common mission. This requires humility, a willingness to listen, and a commitment to cooperate without compromising essential convictions, particularly in matters of doctrine and holiness. As seen in Jesus’ prayer, unity is rooted not only in shared life but in being sanctified “by the truth” (John 17:17-19). As a bishop, I would foster unity through shared mission and prayerful dependence on the Spirit, so that the Church may bear a faithful and credible witness to the world.

 

19. Bishop's Work: What is your understanding of the work of a bishop?

I understand the work of a bishop to be fundamentally pastoral, apostolic, and connective. A bishop is called to guard the faith, strengthen the Church, and equip leaders for mission. This includes teaching and upholding doctrine, providing fatherly or motherly support to clergy, fostering unity without uniformity, and keeping the Church oriented toward its calling to make disciples of Jesus Christ and to spread scriptural holiness across the globe. A bishop must also serve as a bridge-builder, listening carefully, discerning wisely, and helping the Church navigate seasons of change with faithfulness and hope. In times of crisis, a bishop is called to embody a non-anxious presence that steadies the Church and diffuses tension rather than intensifying it. Above all, the work of a bishop requires spiritual maturity, humility, and deep dependence on God, cultivated through a life shaped by the Holy Spirit.

 

20. Your Qualifications: What qualifies you for the office of bishop?

I believe my qualifications emerge from a combination of theological formation, pastoral experience, and global leadership. As a theologian and educator, I have devoted my life to teaching and articulating the faith, particularly within the Wesleyan tradition. As a conference superintendent, I have gained practical experience in leading, organizing, and shepherding a diverse body of churches and leaders. My evangelistic and revival work has also given me a broader perspective on the Church’s mission across cultures, leading people to profess faith in Christ and build them up to a deeper level of Christian living through the Spirit-filled life. These experiences have shaped in me a commitment to doctrinal clarity, pastoral care, church renewal, and missional vision. At the same time, I approach this calling with humility, recognizing that leadership in the Church ultimately depends on the grace of God and the guidance of the Holy Spirit.

 

21. Assembly of Bishops: What do you see as the role of the Assembly of Bishops?

The Assembly of Bishops serves as a collective body of spiritual oversight for the GMC. Its role includes safeguarding doctrine, providing guidance on theological and ethical matters, and ensuring unity across the connection. The Assembly also facilitates collaboration among bishops, enabling shared discernment, accountability, and coordinated leadership. This is especially important for maintaining coherence while honoring contextual diversity. I see the Assembly not as a centralized authority detached from the church but as a body of servants who humbly listens, discerns, and leads in partnership with other leaders. Its work requires deep trust, mutual accountability, and a shared commitment to the mission of the GMC. When functioning well, the Assembly of Bishops strengthens the church’s witness by providing clear and faithful leadership.

 

22. Fellow Bishops: How do you envision working together with fellow bishops?

Working with fellow bishops requires humility, mutual accountability, and a deep commitment to the mission of the Church. I envision relationships marked by trust, open communication, and a shared desire to discern the will of God together. In our global context, this also means honoring cultural differences and learning from one another’s experiences, recognizing that the Spirit is at work across diverse settings. I seek to contribute to a collegial environment—neither disengaging nor dominating—but offering my voice in love and with a genuine concern for the good of the whole GMC. Inevitably, there will be moments of disagreement, but I see these as opportunities for deeper understanding and growth through attentive listening to one another and to the Spirit. Ultimately, we are called to steward the Church’s mission, and by walking together in unity, we can offer consistent, faithful leadership that strengthens the connection and advances the gospel.

 

23. Conference Superintendents: How do you envision working together with and supervising conference superintendents?

As a conference superintendent myself, I recognize the vital role superintendents play in providing oversight, support, and accountability at the conference level. I would work with them as partners in ministry, honoring their contextual knowledge and leadership. This includes regular communication, encouragement, and collaboration in addressing both challenges and missional opportunities. At the same time, I would ensure clarity in expectations and offer guidance when needed, always in a way that strengthens rather than diminishes their leadership. Empowering superintendents means equipping them with the necessary resources, authority, and support systems to lead effectively while maintaining accountability. I also see this relationship as formative—investing in their ongoing development and attending to their spiritual and personal well-being. I would seek to cultivate discipling relationships with them. When bishops and superintendents work together in trust and alignment, the Church is strengthened and better positioned to fulfill its mission.

 

24. Handling Concerns: If laity or clergy bring concerns directly to you bypassing their presiding elders and/or conference superintendent, would you include the applicable conference superintendent and/or presiding elder in the conversation? If so, how would you empower your conference superintendents and/or presiding elders in the discussion?

Yes, I would include the conference superintendent and/or presiding elder when concerns are brought directly to me, as it would not be appropriate to exclude them. The connectional structure of the GMC exists for a reason, and honoring it is essential for maintaining trust and accountability. I would seek to maintain a non-anxious presence, listening carefully to those bringing concerns so they feel heard and respected. At the same time, I would bring those involved into the conversation in a way that is transparent, objective, constructive, and restorative rather than punitive. I would seek to empower superintendents and presiding elders by affirming their leadership, involving them, and inviting their wisdom on how best to address the concerns, whenever appropriate, without disenfranchising those who raised the issue. This approach upholds the integrity of the system while fostering healthy communication, resolution, and, when needed, healing within the Church.

 

25. Laity Leadership: How do you envision incorporating laity into the leadership of the church and into your leadership team?

The laity are not simply participants in the life of the Church but are also called to ministry by virtue of their baptism. I envision a GMC where laity are actively engaged in leadership and especially in mission. This requires intentional efforts to identify, train, and empower lay leaders. In Mega Manila, I have emphasized not only meaningful lay representation but also equipping them through training and providing opportunities for service. Incorporating laity into leadership also means creating structures that genuinely value their voices and contributions. If I serve as bishop, I would invite laity into key advisory roles and ensure their perspectives help shape discernment and decision-making. Their contributions are especially vital in evangelism, discipleship, and community outreach, where they often have unique access and influence. A healthy Church is one where clergy and laity serve together in shared purpose, strengthening the Church’s mission and witness.

 

26. GMC Challenges: What do you see as the top three challenges facing the GMC today? How would you address them?

First, global unity and mutuality. We must resist both regionalism and the dominance of any single cultural context. I would foster genuine mutuality by ensuring that diverse global voices shape our common life. Given my intercultural background, I will bridge Global North and Global South perspectives through structures that promote unity without erasing difference. Second, Spirit-led discernment. As we build global structures, we must not be driven by pressure to become “global,” but by attentiveness to the Spirit. Our desire for inclusivity should not replace spiritual discernment. I would emphasize openness to the Spirit’s guidance—including accountable discernment of prophetic insight. We need to be a church of Pentecost first if we are to flourish as a truly global church. Third, missional faithfulness. We must resist institutional preoccupation by re-centering on evangelism, discipleship, and church planting—aligning leadership and resources with God’s mission and fostering church renewal.

 

27. Devotional Life: How would you characterize your devotional life?

My devotional life is rooted in Scripture, prayer, and Spirit-filled living. I seek to maintain regular rhythms of personal devotion, including meditating on the Bible, praying as a form of spiritual breathing, interceding for the world and others, and singing praise songs privately. Given the demands of life and ministry, I have learned to be intentional in protecting this time. My daily engagement with Scripture is not only personal but also pastoral, shaping how I lead, teach, and serve; insights from my devotions often find their way into my lectures and sermons. I am also deeply influenced by the Wesleyan emphasis on the means of grace, both personal and communal. Weekly practices such as corporate worship, family Bible study, the Lord’s Supper, and band meetings are essential to my spiritual growth. Ultimately, my desire is to remain rooted in Christ and aligned with the Holy Spirit through faithful spiritual disciplines.

 

28. Theological Resources: What are the top five authors or theological resources to which you turn for research and learning and why?

My primary resource is Scripture, which serves as the foundation for all my theological reflection in teaching and preaching ministries. Alongside Scripture, I draw deeply from the teachings of John Wesley, whose theological vision continues to shape my understanding of salvation, holiness, and mission. I also engage the early church fathers and mothers, whose writings provide rich insight into the “faith once delivered” (Jude 3). In addition, I have benefited from scholars within the Wesleyan-Holiness and Pentecostal traditions, particularly in their emphasis on the work of the Holy Spirit and His transforming power. I also interact with contemporary Wesleyan scholars who address current theological and missional challenges. Together, these resources form a rich and balanced theological framework, enabling me to remain rooted in Scripture and the broader Christian and Wesleyan tradition while engaging the present context with faithfulness and thoughtful discernment.

 

29. Failures: Describe one time you failed; what did you learn from that failure?

This occurred during our first year in the GMC, amid ongoing disaffiliations. A pastor courageously chose to leave the previous denomination with the congregation at significant personal and financial cost. In response, I acted quickly to secure temporary financial support for the pastor and family with the help of a donor, but failed to communicate this to the congregation. However, after about a year, I discovered that the congregation believed no support had been provided and was sacrificially trying to meet the pastor’s needs. This lack of transparency created confusion and contributed to the pastor’s departure, along with a significant portion of the congregation, though several key leaders who understood the situation remained. I learned a vital lesson: transparent communication is essential, especially in financial matters. Even well-intentioned decisions can have unintended consequences if not clearly shared. Since then, I have prioritized clarity, accountability, and proactive communication with church leadership.

 

30. Leadership Style: How would you describe your leadership style?

My leadership style is collaborative, pastoral, and mission-driven, with a strong commitment to shared discernment of the Spirit’s leading. I value listening and learning, especially in cross-cultural settings, and I seek to empower others rather than centralize authority. While I endeavor to lead with clarity of vision, I also practice flexibility and humility, recognizing that faithful leadership is always exercised in community. I strive to be both steady and adaptive—deeply grounded in Scripture and Christian tradition, yet attentive to the ongoing work of the Holy Spirit. Rather than initiating programs and merely hoping the Spirit will bless them, I seek to discern where the Spirit is already at work and to align our leadership, structures, and mission accordingly. In this way, I aim to lead as one who is “born of the Spirit,” following the Spirit’s movement and participating in what the Spirit is already doing (John 3:8).

 

31. Decision Making: Give an example of a time when you had to make a difficult decision as a leader and how you made that decision.

One difficult decision I made was to advocate for a moratorium in Mega Manila on receiving clergy and congregations from independent denominations beginning last year. At first, this seemed counterintuitive, especially given our relatively small size and our desire to grow quickly, particularly in areas where there is no GMC presence. We had also been receiving many inquiries from non-UMC churches, making the opportunity for rapid growth very real. However, through prayer and consultation with our leaders, I became convinced that such growth would be largely inorganic, strain our resources, and ultimately prove unsustainable. I came to believe that the more faithful path was to prioritize church planting and leadership development from within our churches. While this requires greater patience and investment, it fosters deeper roots and lasting vitality. This decision reinforced my conviction that faithful leadership requires difficult choices for the health and mission of the Church.

 

32. Confrontation: Give an example of a time when you had to confront an employee or colleague over behavior or beliefs contrary to those agreed upon and how you handled it.

I had a student in one of my online classes who came from an eclectic theological background. Over time, the student became disengaged, did not follow course expectations, and consistently disrupted the learning environment. I made several efforts to respond pastorally, extending grace, engaging the student’s concerns respectfully, and inviting constructive dialogue. However, the situation escalated when the student did something disrespectful during an online interaction. At that point, I addressed the matter directly. I wrote the student an email, clearly naming the behavior and explaining that such conduct was not acceptable within the standards of the course and community. I also outlined the consequences if it continued. By God’s grace, the student responded positively—their attitude shifted, and they became more respectful and engaged for the remainder of the class. This experience reinforced the importance of addressing issues directly with both clarity and pastoral care.

 

33. Teaching: What experience do you have in a teaching role? How has your teaching style evolved during your ministry?

I have extensive experience teaching in both academic and church settings. As a seminary professor in the U.S. for the past fourteen years, I have taught Methodist history, doctrine, and polity, Christian theology, church renewal, and church history, among others. Over time, my teaching has evolved from informational to intentionally formational and inspirational. While I continue to emphasize depth and academic rigor, I now place greater focus on how theology shapes character and ministry. I seek to engage students not only intellectually but also spiritually and practically, encouraging them to integrate what they learn into their calling. I have also become more attentive to cultural perspectives, adapting my approach to diverse settings while remaining faithful to the core of the Christian tradition. I also prioritize mentoring and creating spaces for spiritual revival. For me, teaching is ultimately about forming leaders who are theologically grounded, spiritually mature, and missionally engaged.